Introduction
Sumantra was unable to console Kausalya, who lied on the floor due to her extreme grief over her separation from Rama, even though he tries to avert her grief by telling her that Rama can reside in the forest delightfully, by warding off his agony.
Verse 1
ततः भूत उपसृष्टा इव वेपमाना पुनः पुनः |
धरण्याम् गत सत्त्वा इव कौसल्या सूतम् अब्रवीत् || २-६०-१
Then, Kausalya, trembling again and again, as though possessed by a spirit, and lying on the floor without proper disposition of mind, spoke to Sumantra as follows:
1. tataH = then; kausalyaa = Kausalya; vepamaanaa = trembling; punaH punaH = again and again; bhuuta upasR^iSTaa iva = as though possessed by a spirit; dharaNyaam = and lying on the floor; gata sattvaa iva = without proper disposition of mind; abraviit = spoke; suutam = to Sumantra (as follows)
Verse 2
नय माम् यत्र काकुत्स्थः सीता यत्र च लक्ष्मणः |
तान् विना क्षणम् अपि अत्र जीवितुम् न उत्सहे हि अहम् || २-६०-२
“Wherever Rama, Seetha and Lakshmana are there, take me to them. Without them, I do not cherish to live here even for a moment.”
2. yatra = wherever are; kaakutsthaH = Rama; siitaa ca = and Seetha; yatra = wherever is; lakSmaNaH = Lakshmana; naya = take; maam = me; tatra = there; taan vinaa = without them; aham = I; na utsahe = do not cherish; jiivitum = to live; atra = here; kSaNam api = even for a moment.
Verse 3
निवर्तय रथम् शीघ्रम् दण्डकान् नय माम् अपि |
अथ तान् न अनुगच्चामि गमिष्यामि यम क्षयम् || २-६०-३
“Turn back the chariot quickly. Take also myself to the forest of Dandaka. Now, if I do not go after them, I shall enter the Death’s abode.”
3. nivartaya = turn back; ratham = the chariot; shiighram = quickly; naya = take; maam api = me also; daNDakaan = to the forest of Dandaka; atha = now; na anugacchaami = if I do not go after; taan = them; gamiSyaami = I shall enter; yama kSayam = the death’s abode.
Verse 4
बाष्प वेगौपहतया स वाचा सज्जमानया |
इदम् आश्वासयन् देवीम् सूतः प्रान्जलिर् अब्रवीत् || २-६०-४
Sumantra with joined palms and with a voice choked with tears and in faint accents, consoling Kausalya, spoke these words to her.
4. suutaH = Sumantra; vaacaa = with a voice; baaSpa vegaupahatayaa = choked with tears; sajjamaanayaa = in faint accents; praanjaliH = with joined palms; aashvaasayan = consoling; deviim = Kausalya; abraviit = spoke; idam = these words (to her).
Verse 5
त्यज शोकम् च मोहम् च सम्भ्रमम् दुह्खजम् तथा |
व्यवधूय च सम्तापम् वने वत्स्यति राघवः || २-६०-५
“Abandon grief, delusion and haste born of affliction. Rama, can reside in the forest, warding off anguish.”
5. tyaja = abandon; shokam = grief; moham = delusion; tathaa = and; sambhramam ca = heaste; duhkhajam = born of affliction; raaghavaH = Rama; vatsyati = can reside; vane = in the forest; vyavadhuuya = warding off; samtaapam = anguish.
Verse 6
लक्ष्मणः च अपि रामस्य पादौ परिचरन् वने |
आराधयति धर्मज्ञः पर लोकम् जित इन्द्रियः || २-६०-६
“Lakshmana too, knowing about a righteous conduct, having subdued his senses and serving the feet of Rama in the forest, is propitiating the other world.”
6. lakSmaNaH ca api = Lakshmana too; dharmaGYaH = knowing about righteous conduct; jitendriyaaH = having subdued his senses; paricaran = serving; paadau = the feet; raamasya = of Rama; vane = in the forest; aaraadhayati = is propitiating; para lokam = the other world.
Verse 7
विजने अपि वने सीता वासम् प्राप्य गृहेष्व् इव |
विस्रम्भम् लभते अभीता रामे सम्न्यस्त मानसा || २-६०-७
“Seetha, getting a dwelling place resembling a house even in a lonely forest, her mind encamped in Rama and being fearless, is acquiring confidence.
7. siitaa = Seetha; praapya = getting; vaasam = a dwelling place; gR^iheSva iva = resembling a house; vijane vane api = even in a lonely forest; samnyasta maanasaa = her mind being encamped; raame = in Rama; abhiitaa = being fearless; labhate = and acquiring; visrambham = confidence.
Verse 8
न अस्या दैन्यम् कृतम् किंचित् सुसूक्ष्मम् अपि लक्षये |
उचिता इव प्रवासानाम् वैदेही प्रतिभाति मा || २-६०-८
“Not even very minute depression, even a little, is seen developed in Seetha. It appears to me as though Seetha is accustomed to so many exiles.”
8. na susuukSmam api = not even very minute; dainyam = depression; kimchit = even a little; lakSate = is seen; kR^itam = developed; asyaaH = in Seetha; maa pratibhaati = It appears to me; vaidehii = (that) Seetha; ucitaa iva = is as though accustomed; pravaasaanaam = to so many exiles.
Verse 9
नगर उपवनम् गत्वा यथा स्म रमते पुरा |
तथैव रमते सीता निर्जनेषु वनेष्व् अपि || २-६०-९
“Seetha is taking delight in the desolate forests in the same manner as she was earlier enjoying in visiting gardens in the city.”
9. yathaa = how; siitaa = Seetha; ramate sma = was rejoicing; puraa = earlier; gatvaa = going; nagara upavanam = to gardens I the city; tathaiva = in the same manner; ramate = (She) is taking delight; vaneSva api = in forests also; nirjaneSu = which are desolate.
Verse 10
बाला इव रमते सीता बाल चन्द्र निभ आनना |
रामा रामे हि अदीन आत्मा विजने अपि वने सती || २-६०-१०
“Seetha, a charming woman with her face resembling a full moon and with her mind absorbed in Rama, even though staying in a lonely forest, is enjoying it like a little girl.”
10. siitaa = Seetha; raamaa = a charming woman; bala candra nibhaananaaH = having her face resembling a full moon; adiina atmaa = her mind settled; raame = in Rama; satii api = even though staying; vijane = in a lonely; vane = forest; ramate = is enjoying it; baalaa iva = like a little girl.
Verse 11
तत् गतम् हृदयम् हि अस्याः तत् अधीनम् च जीवितम् |
अयोध्या अपि भवेत् तस्या राम हीना तथा वनम् || २-६०-११
“Seetha’s heart is directed towards Rama. Her life also is dependent on him. Even if Ayodhya is without Rama, then it becomes a forest to her.”
11. asyaaH = Her; hR^idayam = heart; tat gatam = is directed towards Rama; jiivitam ca = her life also; tat adhiinam = is resting on him; ayodhyaa api = even if Ayodhya; raama hiinaa = is without Rama; bhavet = it becomes; vanam = a forest; tasyaaH = to her; tadaa = then.
Verse 12 & 13
परि पृच्चति वैदेही ग्रामामः च नगराणि च |
गतिम् दृष्ट्वा नदीनाम् च पादपान् विविधान् अपि || २-६०-१२
रामम् हि लक्ष्मनम् वापि पृष्ट्वा जानाति जानती |
अयोध्याक्रोशमात्रे तु विहारमिव संश्रिता || २-६०-१३
“As if only a couple of miles away from Ayodhya and as being in a garden there, Seetha on seeing villages, towns, movement of rivers, and various types of trees, enquires with Rama or Lakshmana and Knows well about them.”
12-13. ayodhyaakroshamaatre = As if only a couple of miles away from Ayodhya; samshritaa iva = and as being in; vihaaram = a garden (there); vaidehii = Seetha; dR^iSTvaa = seeing; graamaamH ca = villages; nagaraaNi ca = towns; gatim ca = the movement; nadiinaam = of rivers; vividhaan = various types; paadapaan api = of trees also; pari pR^icchati = and enquires; raamam = Rama; pR^iSTvaa lakSmaNam vaapi = or by enquiring Lakshmana; jaanatii = and knows about them.
Verse 14
इदमेव स्मराम्यस्याः सहसैवोपजल्पितम् |
कैकेयीसंश्रितम् वाक्यम् नेदानीम् प्रतिभाति माम् || २-६०-१४
“I am remembering only these incidents about Seetha. It does not flash to my mind now of the words hurriedly spoken of by Seetha about Kaikeyi.”
14. smaraam = I am remembering; idameva = this only; asyaaH = of her; na pratibhaati = it does not flash; maa = to me; idaaniim = now; vaakyam = of the words; sahasaiva = hurriedly; upajalpitam = spoken (by Seetha); kaikeyiisamshritam = about Kaikeyi.
Verse 15
ध्वंसयित्वा तु तद्वाक्यम् प्रमादात्पर्युपस्थितम् |
ह्लदनम् वचनम् सूतो देव्या मधुरमब्रवीत् || २-६०-१५
Expunging the remarks spoken by Seetha about Kaikeyi coming almost nearer to his lips by inadvertence, Sumantra spoke only delightful and sweet words to Kausalya.
15. dhvamsayitvaa = expunging; tadvaakyam = those words (spoken by Seetha about Kaikeyi); paryupasthitam = coming near (to his lips); pramaadaat = by inadvertence; suutaH = Sumantra; abraviit = spoke; hladanam = delightful; madhuram = and sweet; vachanam = words; devyaaH = to Kausalya.
Verse 16
अध्वना वात वेगेन सम्भ्रमेण आतपेन च |
न हि गच्चति वैदेह्याः चन्द्र अंशु सदृशी प्रभा || २-६०-१६
“Seetha’s radiance resembling a moon’s gleam is not fading away due to her travel in the forest or due to the velocity of wind or because of her bewilderment or due to heat of the sun.”
16. vaidehyaaH = Seetha’s; prabhaa = radiance; candra amshu sadR^ishii = equivalent to moon’s rays; na hi gacchati = does not disappear; adhvanaa = due to travel; vaata vegena = or for velocity of wind; sambhrameNa = or bewilderment; aatapena ca = or due to heat of the sun.
Verse 17
सदृशम् शत पत्रस्य पूर्ण चन्द्र उपम प्रभम् |
वदनम् तत् वदान्याया वैदेह्या न विकम्पते || २-६०-१७
“That face of altruistic Seetha resembling a lotus flower, whose lustre is similar to that of a full moon, did not become changed.”
17. tat vadanam = that face; vaidehyaaH = of Seetha; vadaanyaayaaH = which is altruistic; sadR^isham = is similar; shata patrasya = to a lotus; puurNa candra upama prabham = whose lustre is similar to that of a full moon; na vikampate = did not become changed.”
Verse 18
अलक्त रस रक्त अभाव् अलक्त रस वर्जितौ |
अद्य अपि चरणौ तस्याः पद्म कोश सम प्रभौ || २-६०-१८
“Her feet, which even though no longer painted with vermilion, still looks red as Alakta (red juice obtained from resin of certain trees), with lustre equal to that of red lotus buds.”
18. tasyaaH = Her; caraNau = feet; alakta rasa varjitau = which even though no longer painted with vermilion; adya api = still; alakta rasa rakta abhaava = looks red as Alakta (red juice obtained from resin of certain trees); padma kosha sama prabhau = with a lustre equal to that of red lotus buds.
Verse 19
नूपुर उद्घुष्ट हेला इव खेलम् गच्चति भामिनी |
इदानीम् अपि वैदेही तत् रागा न्यस्त भूषणा || २-६०-१९
“Seetha, sporting her tinkling anklets, walks playfully. Even now, Seetha dons her ornaments, as a mark of Her passion towards Rama.”
19. bhaaminii = Seetha; nuupura udghuSTa helaa = sporting her tinkling anklets; khelam = playfully; gacchati = walks; vaidehii = Seetha; idaaniim api = even now; nyasta bhuuSaNaa = is donned with her ornaments; tat raagaa = as a mark of passion towards Rama.
Verse 20
गजम् वा वीक्ष्य सिम्हम् वा व्याघ्रम् वा वनम् आश्रिता |
न आहारयति सम्त्रासम् बाहू रामस्य संश्रिता || २-६०-२०
“Seetha who stays in the forest, takes refuge in the arms of Rama and hence does not give Herself to fear, even by seeing an elephant or a lion or a tiger.”
20. aashritaa = Seetha who stays; vanam = in the forest; samshritaa = takes refuge; baahuu = in the arms; raamasya = of Rama; na aahaarayati = (and hence) does not give herself; samtraasam = to fear; viikSya = by seeing; gajam vaa = an elephant; simham vaa = or a lion; vyaaghram vaa = or a tiger.
Verse 21
न शोच्याः ते न च आत्मा ते शोच्यो न अपि जन अधिपः |
इदम् हि चरितम् लोके प्रतिष्ठास्यति शाश्वतम् || २-६०-२१
“There is no need to pity them nor us nor the king too. This story will thrive in the world forever.”
21. na shocyaaH = there is no need to pity; na = nor; aatmaa na ca = us; na = nor; jana adhipaH api = the king also; idam = this; caritam = story; pratiSThaasyati = will thrive; loke = in the world; shaashvatam = forever.
Verse 22
विधूय शोकम् परिहृष्ट मानसा |
महर्षि याते पथि सुव्यवस्थिताः |
वने रता वन्य फल अशनाः पितुः |
शुभाम् प्रतिज्ञाम् परिपालयन्ति ते || २-६०-२२
“Abandoning grief, possessing cheerful minds, settling well in the path followed by great sages, delighting in the forest-life and eating fruits of the forest, they are keeping up the promise given to their father.”
te = they; vidhuuya = abandoning; shokam = grief; parihR^iSTa maanasaaH = having cheerful minds; suvyavasthitaaH = well settled; pathi = in the path; maharSi yaate = followed by great sages; rataaH = delighting in; vane = forest; vanya phala ashanaaH = eating fruits obtained in the forest; paripaalayanti = are keeping up; shubhaam = the auspicious; pratiGYaam = promise; pituH = given to their father.
Verse 23
तथा अपि सूतेन सुयुक्त वादिना |
निवार्यमाणा सुत शोक कर्शिता |
न चैव देवी विरराम कूजितात् |
प्रिय इति पुत्र इति च राघव इति च || २-६०-२३
Even if averted thus by Sumantra, who is speaking appropriately well, being emaciated by sorrow for her son, could not stop crying, “O, my dear son Rama!”
23. nivaaryamaaNaa api = even if averted; tathaa = thus; suutena = by Sumantra; suyukta vaadinaa = who is speaking suitably well; devii = Kausalya; suta shoka karshitaa = being emaciated by the sorrow for her son; na caiva viraraama = could not stop; kuujitaat = crying; priyeti = as dear; putra iti = as son; raaghava iti = as Rama.
