Trijaṭā Swapnam - Sarga 27 of Sundarakāṇḍa

 

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ityuktāḥ sītayā ghoraṁ rākṣasyaḥ krodhamūrchitāḥ |

kāścij jagmus tadākhyātuṁ rāvaṇasya durāt-manaḥ || 5-27-1

Thus (ityuktāḥ), having been spoken to by Sītā (sītayā), the fierce (ghoraṁ) demonesses (rākṣasyaḥ), overwhelmed (mūrchitāḥ) by anger (krodha),
some (kāścij) went (jagmus) to report (ākhyātuṁ) this to Rāvaṇa (rāvaṇasya), the wicked-souled one (durāt-manaḥ).

tataḥ sītām upāgamya rākṣasyo ghora-darśanāḥ |

punaḥ paruṣam ekārtham anarthārtham athābruvan || 5-27-2

Then (tataḥ), approaching (upāgamya) Sītā (sītām), the demonesses (rākṣasyaḥ), who were terrifying in appearance (ghora-darśanāḥ),
again (punaḥ) spoke (abruvan) words that seemed beneficial (puruṣam-ekārtham) but were actually harmful (anarthārtham).

adya edānīṁ tavānārye sīte pāpa-viniścaye |
rākṣasyo bhakṣayiṣyanti māṁsam etad yathā-sukham || 5-27-3

O ignoble one (anārye)! O one with a sinful resolve (pāpa-viniścaye)! O Sītā (sīte)! Today (adya), at this moment (edānīṁ),
the ogresses (rākṣasyaḥ) will eat (bhakṣayiṣyanti) this (etat) your (tava) flesh (māṁsam) according to their comfort (yathā-sukham).

sītāṁ tābhir anāryābhir dṛṣṭvā saṁtarjitāṁ tadā |
rākṣasī trijaṭā vṛddhā śayānā vākyam abravīt || 5-27-4

Then (tadā), seeing (dṛṣṭvā) Sītā (sītāṁ) frightened (saṁtarjitām) by those evil ones (tābhir anāryābhiḥ),
an ogress (rākṣasī) named Trijaṭā (trijaṭā), who was aged (vṛddhā) and had been sleeping (śayānā), spoke (abravīt) these words (vākyam).

ātmānaṁ khādata anāryā na sītāṁ bhakṣayiṣyatha |
janakasya sutām iṣṭāṁ snuṣāṁ daśarathasya ca || 5-27-5

O evil ones (anāryāḥ)! Eat (khādata) your own selves (ātmānam). You will not (na) eat (bhakṣayiṣyatha) Sītā (sītām),
the dear (iṣṭām) daughter (sutām) of King Janaka (janakasya) and the daughter-in-law (snuṣām) of King Daśaratha (daśarathasya ca).

svapno hy adya mayā dṛṣṭo dāruṇo romaharṣaṇaḥ |
rākṣasānām abhāvāya bhartur asyā bhavāya ca || 5-27-6

Now (adya), a dream (svapnaḥ) has been seen (dṛṣṭaḥ) by me (mayā), which is terrible (dāruṇaḥ) and causes the hairs to stand on end (romaharṣaṇaḥ),
for the destruction (abhāvāya) of the rākṣasas (rākṣasānām) and for the welfare (bhavāya) of her (asyāḥ) husband (bhartuḥ).

evam uktās trijaṭayā rākṣasyaḥ krodhamūrchitāḥ |
sarvā evābruvan bhītās trijaṭāṁ tām idaṁ vacaḥ || 5-27-7

Thus (evam), having been spoken to (uktāḥ) by Trijaṭā (trijaṭayā), the rākṣasīs (rākṣasyaḥ), though overwhelmed with anger (krodha-mūrchitāḥ),
all (sarvāḥ eva), being frightened (bhītāḥ), spoke (abruvan) these words (idaṁ vacaḥ) to that (tām) Trijaṭā (trijaṭām).

kathayasva tvayā dṛṣṭaḥ svapno'yaṁ kīdṛśo niśi |
tāsāṁ śrutvā tu vacanaṁ rākṣasīnām mukhāc cyutam || 5-27-8
uvāca vacanaṁ kāle trijaṭā svapnasaṁśritam |

Of what kind (kīdṛśaḥ) is this (ayam) dream (svapnaḥ) that was seen (dṛṣṭaḥ) by you (tvayā) at night (niśi)? Tell us (kathayasva).
Listening (śrutvā) to the words (vacanam) that had come forth (cyutam) from the mouths (mukhāt) of those (tāsām) rākṣasīs (rākṣasīnām),
Trijaṭā (trijaṭā) spoke (uvāca) at that moment (kāle) these words (vacanam) relating to the dream (svapna-saṁśritam).

gajadantamayīṁ divyāṁ śibikām antarikṣagām || 5-27-9
yuktāṁ haṁsa-sahasreṇa svayam āsthāya rāghavaḥ |
śuklamālyāmbaradharo lakṣmaṇena sahāgataḥ || 5-27-10

A divine (divyām) palanquin (śibikām), made of elephant tusks (gajadanta-mayīm), moving through the sky (antarikṣa-gām),
yoked (yuktām) with a thousand swans (haṁsa-sahasreṇa),
Rāghava (rāghavaḥ) himself (svayam) ascended (āsthāya), adorned (dharaḥ) with white garlands (śuklamālya) and garments (ambara),
arriving (āgataḥ) together with Lakṣmaṇa (lakṣmaṇena saha).

svapne cādya mayā dṛṣṭā sītā śuklāmbarāvṛtā |
sāgareṇa parikṣiptaṁ śvetaṁ parvatam āsthitā || 5-27-11

Now (adya), it has been seen (dṛṣṭā) by me (mayā) in a dream (svapne) that Sītā (sītā) also (ca),
wearing white clothes (śuklāmbarāvṛtā), was sitting (āsthitā) on a white mountain (śvetaṁ parvatam),
surrounded (parikṣiptam) by the ocean (sāgareṇa).

rāmeṇa saṅgatā sītā bhāskareṇa prabhā yathā |
rāghavaś ca mayā dṛṣṭaś caturdaṁṣṭraṁ mahāgajam || 5-27-12

Sītā (sītā) was united (saṅgatā) with Rāma (rāmeṇa), just as (yathā) radiance (prabhā) is with the Sun (bhāskareṇa).
Rāghava (rāghavaḥ) was also (ca) seen (dṛṣṭaḥ) by me (mayā), like a great elephant (mahāgajam) with four tusks (caturdaṁṣṭram).

āroḍhaśailasaṅkāśaṁ cacāra saha-lakṣmaṇaḥ

Having mounted (āroḍha) a mountain-like (śaila-saṅkāśam) figure,
he (Rāma) moved (cacāra) together with Lakṣmaṇa (saha-lakṣmaṇaḥ).

tatas tau nara-śārdūlau dīpyamānau svatejasā || 5-27-13
śuklamālyāmbaradharau jānakīṁ paryupasthitau |

Thereafter (tataḥ), shining (dīpyamānau) with their own radiance (svatejasā),
those two (tau) best among men (nara-śārdūlau), wearing white garlands and clothes (śuklamālyāmbaradharau),
neared (paryupasthitau) Jānakī (jānakīm).

tatas tasya nagasyāgre hy ākāśasthasya dantinaḥ || 5-27-14
bhartrā parigṛhītasya jānakī skandham āśritā |

Thereafter (tataḥ), Jānakī (jānakī) rested (āśritā) on the shoulder (skandham)
of the elephant (dantinaḥ) standing in the sky (ākāśasthasya),
having been taken (parigṛhītasya) by her husband (bhartrā),
in the front (agre) of that mountain (tasya nagasya).

bharturaṅkāt samutpatya tataḥ kamalalocanā || 5-27-15
candra-sūryau mayā dṛṣṭā pāṇinā parimārjatī |

Thereafter (tataḥ), it has been seen by me (mayā dṛṣṭā)
that Sītā (kamalalocanā), with eyes like lotuses,
rose up (samutpatya) from the lap (aṅkāt) of her husband (bhartuḥ)
and gently touched (parimārjatī) the Moon and the Sun (candra-sūryau) with her hand (pāṇinā).

tatas tābhyāṁ kumārābhyām āsthitaḥ sa gajottamaḥ || 5-27-16
sītayā ca viśālākṣyā laṅkāyā uparisthitaḥ |

Thereafter (tataḥ), that best elephant (sa gajottamaḥ),
ascended (āsthitaḥ) by those two princes (tābhyāṁ kumārābhyām)
and by Sītā (sītayā ca), who had wide eyes (viśālākṣyā),
stood (sthitāḥ) on the top (upari) of Laṅkā (laṅkāyāḥ).

pāṇḍurarṣabhayuktena rathenāṣṭayujā svayam || 5-27-17
ihopayātaḥ kākutsthaḥ sītayā saha bhāryayā |

Mounted (upayātaḥ) on a chariot (rathena), drawn by eight horses (aṣṭayujā),
yoked with white bulls (pāṇḍura-ṛṣabha-yuktena),
Kākutstha (kākutsthaḥ) himself (svayam) arrived here (iha),
together (saha) with his wife (bhāryayā), Sītā (sītayā).

lakṣmaṇena saha bhrātrā sītayā saha vīryavān || 5-27-18
āruhya puṣpakaṁ divyaṁ vimānaṁ sūrya-sannibham |
uttarāṁ diśam ālokya jagāma puruṣottamaḥ || 5-27-19

The valorous (vīryavān) best among men (puruṣottamaḥ) Rāma,
together (saha) with his brother (bhrātrā) Lakṣmaṇa (lakṣmaṇena saha) and Sītā (sītayā saha),
ascended (āruhya) the divine (divyam) Puṣpaka (puṣpakam) aeroplane (vimānam),
which shone like the Sun (sūrya-sannibham),
and looking towards (ālōkya) the northern direction (uttarāṁ diśam), he departed (jagāma).

evaṁ svapne mayā dṛṣṭo rāmo viṣṇuparākramaḥ |
lakṣmaṇena saha bhrātrā sītayā saha rāghavaḥ || 5-27-20

Thus (evaṁ), in a dream (svapne), Rāma (rāmaḥ),
with the strength of Viṣṇu (viṣṇuparākramaḥ),
born in the Raghu dynasty (rāghavaḥ),
together (saha) with his brother (bhrātrā) Lakṣmaṇa (lakṣmaṇena) and Sītā (sītayā saha),
has been seen (dṛṣṭo) by me (mayā).

na hi rāmo mahātejāḥ śakyo jetuṁ surāsuraiḥ |
rākṣasair vāpi cānyair vā svargaḥ pāpajanair iva || 5-27-21

Indeed (hi), Rāma (rāmaḥ), of great splendor (mahātejāḥ),
cannot (na śakyaḥ) be defeated (jetum) by Suras (surāsuraiḥ),
by rākṣasas (rākṣasair vāpi), or by others (cānyair vā),
just as (iva) heaven (svargaḥ) cannot be conquered by sinners (pāpajanaiḥ).

rāvaṇaś ca mayā dṛṣṭaḥ kṣitau taila-samukṣitaḥ |
rakta-vāsāḥ piban mattaḥ karavīra-kṛta-srajaḥ || 5-27-22

Rāvaṇa (rāvaṇaḥ) also (ca) was seen (dṛṣṭaḥ) by me (mayā),
lying on the ground (kṣitau), anointed with oil (taila-samukṣitaḥ),
wearing red garments (rakta-vāsāḥ), intoxicated (mattaḥ),
drinking oil (piban), and adorned with (kṛta-srajaḥ) garlands of oleander flowers (karavīra).

vimānāt puṣpakād adya rāvaṇaḥ patito bhuvi |
kṛṣyamāṇaḥ striyā dṛṣṭo muṇḍaḥ kṛṣṇāmbaraḥ punaḥ || 5-27-23

Today (adya), Rāvaṇa (rāvaṇaḥ) has fallen (patitaḥ) to the ground (bhuvi)
from the Puṣpaka (puṣpakāt) aeroplane (vimānāt).
He has been seen (dṛṣṭo) being dragged (kṛṣyamāṇaḥ) by a woman (striyā),
shaven-headed (muṇḍaḥ), and dressed in black garments (kṛṣṇāmbaraḥ) once again (punaḥ).

rathena kharayuktena raktamālyānulepanaḥ |
piban tailaṁ hasan nṛtyan bhrānta-cittākulendriyaḥ || 5-27-24

Wearing (anulepanaḥ) red garlands (raktamālya) and unguents,
drinking (piban) oil (tailam), laughing (hasan), and dancing (nṛtyan),
with a confused mind (bhrānta-citta) and agitated senses (ākulendriyaḥ),
Rāvaṇa went (yayau) by a chariot (rathena) tied to donkeys (khara-yuktena).

gardabhena yayau śīghraṁ dakṣiṇāṁ diśam āsthitaḥ |
punar eva mayā dṛṣṭo rāvaṇo rākṣaseśvaraḥ || 5-27-25
patito'vākśirā bhūmau gardabhād bhaya-mohitaḥ |

Undertaking (āsthitaḥ) the southern direction (dakṣiṇāṁ diśam),
Rāvaṇa (rāvaṇaḥ), the lord of the rākṣasas (rākṣaseśvaraḥ),
went quickly (yayau śīghram) by a donkey (gardabhena).
Again (punar eva), he was seen (dṛṣṭo) by me (mayā),
stupefied with fear (bhaya-mohitaḥ),
falling (patitaḥ) from the donkey (gardabhāt) onto the ground (bhūmau) with his head downward (avākśirāḥ).

sahasotthāya saṁbhrānto bhayārto madavihvalaḥ || 5-27-26
unmatta iva digvāsā durvākyaṁ pralapan bahu |
durgandhaṁ dussahaṁ ghoraṁ timiraṁ narakopamam || 5-27-27
malapaṅkaṁ praviśyāśu magnaś tatra sa rāvaṇaḥ |

Rāvaṇa (sa rāvaṇaḥ), quickly rising up (sahasotthāya),
perplexed (saṁbhrāntaḥ), distressed with fear (bhayārtaḥ),
intoxicated (madavihvalaḥ), naked (digvāsā),
like a madman (unmatta iva), prattling (pralapan) many (bahu) evil words (durvākyaṁ),
entered (praviśya) filth (malapaṅkam),
which was foul-smelling (durgandham), intolerable (dussaham), terrifying (ghoram),
dark (timiram), and resembling hell (narakopamam).
Quickly (āśu), he sank (magnaḥ) into that (tatra).

kaṇṭhe baddhvā daśagrīvaṁ pramadā rakta-vāsinī || 5-27-28
kāḻī kardama-liptāṅgī diśaṁ yāmyāṁ prakarṣati |

A woman (pramadā), clad in red garments (rakta-vāsinī),
black in complexion (kāḻī), with her body smeared with dirt (kardama-liptāṅgī),
tied (baddhvā) Daśagrīva (Rāvaṇa) (daśagrīvam) by the throat (kaṇṭhe)
and was pulling (prakarṣati) him towards the southern direction (diśaṁ yāmyām).

evaṁ tatra mayā dṛṣṭaḥ kumbhakarṇo niśācaraḥ || 5-27-29
rāvaṇasya sutāḥ sarve dṛṣṭās taila-samukṣitāḥ |

Thus (evam), in that dream (tatra), Kumbhakarṇa (kumbhakarṇaḥ), the night-wandering demon (niśācaraḥ),
was seen (dṛṣṭaḥ) by me (mayā).
All (sarve) of Rāvaṇa’s (rāvaṇasya) sons (sutāḥ)
were seen (dṛṣṭāḥ) to be anointed with oil (taila-samukṣitāḥ).

varāheṇa daśagrīvaḥ śiṁśumāreṇa cendrajit || 5-27-30
uṣṭreṇa kumbhakarṇaś ca prayātā dakṣiṇāṁ diśam |

Rāvaṇa (daśagrīvaḥ) by a pig (varāheṇa),
Indrajit (indrajit) by a porpoise (śiṁśumāreṇa),
and Kumbhakarṇa (kumbhakarṇaḥ) by a camel (uṣṭreṇa)
set out (prayātā) towards the southern direction (dakṣiṇāṁ diśam).

ekas tatra mayā dṛṣṭaḥ śveta-cchatro vibhīṣaṇaḥ || 5-27-31
śuklamālyāmbaradharaḥ śuklagandhānulepanaḥ |

Among them (tatra), Vibhīṣaṇa (vibhīṣaṇaḥ)
was the only one (ekaḥ) seen (dṛṣṭaḥ) by me (mayā),
holding a white umbrella (śveta-cchatro),
wearing white garlands and clothes (śuklamālyāmbaradharaḥ),
and anointed (anulepanaḥ) with white fragrances (śuklagandha).

śaṅkha-dundubhi-nirghoṣair nṛtta-gītair alaṅkṛtaḥ || 5-27-32
āruhya śaila-saṅkāśaṁ megha-stanita-nisvanam |
caturdantaṁ gajaṁ divyam āste tatra vibhīṣaṇaḥ || 5-27-33
caturbhiḥ sacivaiḥ sārdhaṁ vahāyasam upasthitaḥ |

Amidst the sounds (nirghoṣaiḥ) of conches (śaṅkha) and drums (dundubhi),
adorned (alaṅkṛtaḥ) with dance and song (nṛtta-gītaiḥ),
Vibhīṣaṇa (vibhīṣaṇaḥ), having mounted (āruhya)
a divine (divyam) four-tusked (caturdantaṁ) elephant (gajam),
resembling a mountain (śaila-saṅkāśam),
resonating like (nisvanam) thunderous clouds (megha-stanita),
stood (āste) there (tatra),
accompanied (sārdhaṁ) by his four (caturbhiḥ) ministers (sacivaiḥ),
positioned in the sky (vahāyasam upasthitaḥ).

samājaś ca mayā dṛṣṭo gīta-vāditra-niḥsvanaḥ || 5-27-34
pibatāṁ rakta-mālyānāṁ rakṣasāṁ rakta-vāsasām |

An assembly (samājaḥ) of ogres (rakṣasām),
drinking (pibatām) oil,
wearing red garlands (rakta-mālyānām)
and clad in red garments (rakta-vāsasām),
resonating with (niḥsvanaḥ)
the sounds of music (gīta-vāditra),
has been seen (dṛṣṭaḥ) by me (mayā).

laṅkā ceyaṁ purī ramyā sa-vāji-ratha-kuñjarā || 5-27-35
sāgare patitā dṛṣṭā bhagna-gopura-toraṇā |

This (iyam) beautiful (ramyā) city of Laṅkā (laṅkā purī ca)
has also been seen (dṛṣṭā) by me,
along with (sa) horses (vāji), chariots (ratha), and elephants (kuñjarā),
fallen (patitā) into the ocean (sāgare),
with its gates (gopura) and arches (toraṇā) shattered (bhagna).

laṅkā dṛṣṭā mayā svapne rāvaṇenābhirakṣitā || 5-27-36
dagdhā rāmasya dūtena vānarena tarasvinā |

Laṅkā (laṅkā), which was protected (abhirakṣitā) by Rāvaṇa (rāvaṇena),
has been seen (dṛṣṭā) by me (mayā) in a dream (svapne),
burnt down (dagdhā) by a swift (tarasvinā) Vānara (vānarena),
who was a messenger (dūtena) of Rāma (rāmasya).

pītvā tailaṃ pranṛttāśca prahasantyo mahāsvanāḥ || 5-27-37

laṅkāyāṇ bhasmarūkṣāyāṃ sarvā rākṣasayoṣitaḥ |

"Having drunk oil (pītvā tailaṃ), they danced (pranṛttāśca) and laughed loudly (prahasantyo mahāsvanāḥ); all the demon women (sarvā rākṣasayoṣitaḥ) in the ashen and desolate (bhasmarūkṣāyāṃ) city of Lanka (laṅkāyāṃ)."

kumbhakarṇādayaś ceme sarve rākṣasa-puṅgavāḥ || 5-27-38
raktaṁ nivasanam gṛhya praviṣṭā gomaya-hrade |

All these (ime sarve) foremost among the rākṣasas (rākṣasa-puṅgavāḥ),
such as Kumbhakarṇa and others (kumbhakarṇādayaḥ),
taking (gṛhya) a red (raktam) cloth (nivasanam),
entered (praviṣṭā) a hole (hrade) filled with cow dung (gomaya).

apagacchata naśyadhvaṁ sītām āpnoti rāghavaḥ || 5-27-39
ghātayet paramāmarṣī yuṣmān sārdhaṁ hi rākṣasaiḥ |

Go away (apagacchata)! Be destroyed (naśyadhvam)!
Rāghava (rāghavaḥ) will recover (āpnoti) Sītā (sītām).
With great anger (paramāmarṣī),
he will slay (ghātayet) you (yuṣmān)
along with (sārdham) the rākṣasas (rākṣasaiḥ).

priyāṁ bahumatāṁ bhāryāṁ vana-vāsam anuvratām || 5-27-40
bhartsitāṁ tarjitāṁ vāpi nānumaṁsyati rāghavaḥ |

Rāghava (rāghavaḥ) will not tolerate (nānumaṁsyati)
his beloved (priyām) and highly esteemed (bahumatām) wife (bhāryām),
who followed him (anuvratām) in exile (vana-vāsam),
being scolded (bhartsitām) or threatened (tarjitām).

tad alaṁ krūra-vākyaiś ca sāntvam evābhidhīyatām || 5-27-41
abhiyācāma vaidehīm etad dhi mama rocate |

Enough (alam) of cruel words (krūra-vākyaiḥ)!
Let only (eva) gentle words (sāntvam) be spoken (abhidhīyatām).
Let us request (abhiyācāma) Vaidehī (vaidehīm),
for this (etad) is agreeable (rociate) to me (mama).

yasyām evaṁvidhaḥ svapno duḥkhitāyāṁ pradṛśyate || 5-27-42
sā duḥkhair vividhair muktā priyaṁ prāpnoty anuttamam |

A woman (yasyām) in sorrow (duḥkhitāyām)
who sees (pradṛśyate) such a dream (evaṁvidhaḥ svapnaḥ),
having been freed (muktā) from various (vividhaiḥ) sorrows (duḥkhaiḥ),
attains (prāpnoti) unsurpassed (anuttamam) joy (priyam).

bhartsitām api yācadhvaṁ rākṣasyaḥ kiṁ vivakṣayā || 5-27-43
rāghavād dhi bhayaṁ ghoraṁ rākṣasānām upasthitam |

O rākṣasīs (rākṣasyaḥ)! Entreat (yācadhvaṁ) her,
even though she has been threatened (bhartsitām api).
What is the use (kim) of speaking further (vivakṣayā)?
For from Rāghava (rāghavād),
a terrible fear (ghoraṁ bhayam)
has now come upon (upasthitam) the rākṣasas (rākṣasānām).

praṇipāta-prasannā hi maithilī janakātmajā || 5-27-44
alam eṣā paritrātuṁ rākṣasyo mahato bhayāt |

Maithilī (maithilī), the daughter of Janaka (janakātmajā),
who is pleased (prasannā) by humility (praṇipāta),
is indeed (hi) capable (alam) of protecting (paritrātum)
you rākṣasīs (rākṣasyaḥ) from great danger (mahato bhayāt).

api cāsyā viśālākṣyā na kiñcid upalakṣaye || 5-27-45
virūpam api cāṅgeṣu suṣūkṣmam api lakṣaṇam |

And moreover (api ca), in this wide-eyed (viśālākṣyā) woman (asyā),
I do not see (na upalakṣaye)
even (api) the slightest (suṣūkṣmam) sign (lakṣaṇam)
of any deformity (virūpam) on her limbs (aṅgeṣu).

chāyā-vaiguṇyamātraṁ tu śaṅke duḥkham upasthitam || 5-27-46
aduḥkhārham imāṁ devīṁ vaihāyasam upasthitām |

I only see (mātram) a slight imperfection (chāyā-vaiguṇyam) in her complexion.
I suspect (śaṅke) that sorrow (duḥkham)
has come upon (upasthitam) this divine lady (imāṁ devīm),
who does not deserve (aduḥkhārham) suffering,
as she nears (upasthitām) the celestial (vaihāyasam).

artha-siddhiṁ tu vaidehyāḥ paśyāmy aham upasthitām || 5-27-47
rākṣasendra-vināśaṁ ca vijayaṁ rāghavasya ca |

I see (paśyāmi aham)
the fulfillment (artha-siddhiṁ) of Vaidehī’s (vaidehyāḥ) purpose (upasthitām),
the destruction (vināśaṁ) of the lord of the rākṣasas (rākṣasendra),
and the victory (vijayam) of Rāghava (rāghavasya ca).

nimitta-bhūtam etat tu śrotum asyā mahat priyam || 5-27-48
dṛśyate ca sphurac-cakṣuḥ padmapatram ivāyatam |

This (etat) is an omen (nimitta-bhūtam)
that she (asyā) will soon hear (śrotum)
great joy (mahat priyam).
Her long (āyatam) eye (cakṣuḥ),
trembling (sphurac) like a lotus petal (padmapatram iva),
is clearly visible (dṛśyate ca).

īṣac ca hṛṣito bāhū asyā dakṣiṇāya hy adakṣiṇaḥ || 5-27-49
akasminn eva vaidehyā bahur ekaḥ prakampate |

Slightly (īṣac ca) thrilled (hṛṣitaḥ),
her (asyā) left arm (adakṣiṇaḥ bāhuḥ)
suddenly (akasminn eva) trembles (prakampate) alone (bahur ekaḥ).
This (asyā) is a sign of good fortune (dakṣiṇāya),
for Vaidehī (vaidehyāḥ).

kareṇu-hasta-pratimaḥ savyaś corur anuttamaḥ || 5-27-50
vepamānaḥ sūcayati rāghavaṁ purataḥ sthitam |

Her excellent (anuttamaḥ) left (savyaḥ) thigh (uruḥ),
which resembles (pratimaḥ) an elephant’s trunk (kareṇu-hasta),
trembles (vepamānaḥ),
indicating (sūcayati) that Rāghava (rāghavam)
stands (sthitam) before her (purataḥ).

pakṣī ca śākhānilayaṁ praviṣṭaḥ |
punaḥ punaś cottama-sāntva-vādī |
susvāgataṁ vācam udīrayan naḥ |
punaḥ punaś codayatīva hṛṣṭaḥ || 5-27-51

A bird (pakṣī), having entered (praviṣṭaḥ)
its abode in the branches (śākhānilayam),
again and again (punaḥ punaḥ)
utters (udīrayan) auspicious words of welcome (susvāgataṁ vācam),
speaking (vādī) the highest (uttama) words of comfort (sāntva).
Filled with joy (hṛṣṭaḥ),
it seems (iva) to be urging (codayati) again and again (punaḥ punaḥ).

 

atah sā hrīmatī bālā bharturvijayaharṣitā || 5-58-89

avocadyadi tattathyam bhaveyam śaraṇam hi vaḥ |

"Therefore (ataḥ), that modest (hrīmatī) young girl (bālā), rejoicing in her husband's victory (bharturvijayaharṣitā), said (avocat), 'If this is true (yadi tat tathyam), then I shall indeed be your refuge (bhaveyam śaraṇam hi vaḥ).'"

"A bird also entering its dwelling place on a branch again and again speaking best consolating words, is telling heartily welcoming words being delighted again and again, as though impelling Seetha."

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ityārṣe śrīmadrāmāyaṇe ādikāvye sundarakāṇḍe saptaviṃśaḥ sargaḥ