Sundara Kaanda Sargas 28

Sundara Kaanda - Sarga 28
[This Sarga, which is in the long meter, though beautiful in its own way, is very likely unauthentic. It is a repetition of Sargas 25 and 26. It can be considered unauthentic also because of its portrayal of Seetā getting ready to take her own life, which is not in line with her character. Seetā would not even burn off Rāvaṇa with her yogic power without the permission of Rāma (See 5.22.20); why would she take her own life, eliminating the chance of Rāma seeing her, should he come looking for her!]
In this Sarga, Seetā broods over her fate and decides to take her own life.
5.28.1 அ
5.28.1 ஆ
5.28.1 இ
5.28.1 ஈ ஸா ராக்ஷஸேந்த்ரஸ்ய வசோ நிஸம்ய
தத்ராவணஸ்யாப்ரியமப்ரியார்தா ।
ஸீதா விதத்ராஸ யதா வநாந்தே
ஸிம்ஹாபிபந்நா கஜராஜகந்யா ॥
sā rākṣasēndrasya vacō niṡamya
tadrāvaṇasyāpriyamapriyārtā ।
sītā vitatrāsa yathā vanāntē
siṃhābhipannā gajarājakanyā ॥
Having heard the revolting words of
Rāvaṇa, the lord of Rākshasas,
Seetā, without her beloved by her,
was distraught like a young cow-elephant
beset by a lion in the heart of the forest.
5.28.2 அ
5.28.2 ஆ
5.28.2 இ
5.28.2 ஈ ஸா ராக்ஷஸீமத்யகதா ச பீரு:
வாக்பிர்ப்ருஸம் ராவணதர்ஜிதா ச ।
காந்தாரமத்யே விஜநே விஸ்ருஷ்டா
பாலேவ கந்யா விலலாப ஸீதா ॥
sā rākṣasīmadhyagatā ca bhīruḥ
vāgbhirbhṛṡaṃ rāvaṇatarjitā ca ।
kāntāramadhyē vijanē visṛṣṭā
bālēva kanyā vilalāpa sītā ॥
Finding herself in the midst of the Rākshasis and
remembering the many threatening words of Rāvaṇa,
the timorous Seetā cried like a
young girl abandoned in a desolate forest: Another indication that this Sarga is unauthentic – Vālmeeki would not describe Seetā as भीरुः (timid), even though he might let other characters dote her as such, as Rāvaṇa does in Sarga 20 and Rākshasis in Sarga 24.
5.28.3 அ
5.28.3 ஆ
5.28.3 இ
5.28.3 ஈ ஸத்யம் பதேதம் ப்ரவதந்தி லோகே
நாகாலம்ருத்யுர்பவதீதி ஸந்த: ।
யத்ராஹமேவம் பரிபர்த்ஸ்யமாநா
ஜீவாமி தீநா க்ஷணமப்யபுண்யா ॥
satyaṃ batēdaṃ pravadanti lōkē
nākālamṛtyurbhavatīti santaḥ ।
yatrāhamēvaṃ paribhartsyamānā
jīvāmi dīnā kṣaṇamapyapuṇyā ॥
What the wise men in this world said all along is,
after all, true, that no one dies an untimely death;
otherwise, why would I, who has no Puṇya,
continue to live, in spite of all the impending threats?
5.28.4 அ
5.28.4 ஆ
5.28.4 இ
5.28.4 ஈ ஸுகாத்விஹீநம் பஹுது:கபூர்ணம்
இதம் து நூநம் ஹ்ருதயம் ஸ்திரம் மே ।
விஸீர்யதே யந்ந ஸஹஸ்ரதாऽத்ய
வஜ்ராஹதம் ஸ்ருங்கமிவாசலஸ்ய ॥
sukhādvihīnaṃ bahuduḥkhapūrṇam
idaṃ tu nūnaṃ hṛdayaṃ sthiraṃ mē ।
viṡīryatē yanna sahasradhā'dya
vajrāhataṃ ṡṛṅgamivācalasya ॥
Hard indeed is my heart that it does not
break apart into thousands of pieces
like a mountain’s crest hit by Vajra,
in spite of knowing no comfort
and filled with every possible misery!
5.28.5 அ
5.28.5 ஆ
5.28.5 இ
5.28.5 ஈ நைவாஸ்தி தோஷோ மம நூநமத்ர
வத்யாஹமஸ்யாப்ரியதர்ஸநஸ்ய ।
பாவம் ந சாஸ்யாஹமநுப்ரதாது
மலம் த்விஜோ மந்த்ரமிவாத்விஜாய ॥
naivāsti dōṣō mama nūnamatra
vadhyāhamasyāpriyadarṡanasya ।
bhāvaṃ na cāsyāhamanupradātu
malaṃ dvijō mantramivādvijāya ॥
There is no fault of mine here.
I am destined to be killed
by this terrible-looking one.
I cannot give myself to him just as a
Dwija would not pass on a Mantra to a non-Dwija. There are three words that are often used for a Brāhmaṇa:
Dwija
Vipra
Brāhmaṇa
For the most part, they can be used as alternatives to each other without a problem. But they are three different words with different meanings that are significant.
First of all, it should be known that everyone is a Sudra by birth, i.e., interested in one’s own comforts, welfare, wellbeing, etc.
When one sheds one's own likes, dislikes, resentments, advantages, etc., that one developed from one’s own childhood experiences, good or bad, i.e., when one stops seeing the world from one’s own childhood context, and takes interest in seeing the world from the context of the universe, one becomes a Dwija.
When one acquires the knowledge of the Universe through the study of Sastras (Sciences) and by other means such as contemplation (Tapa), one becomes a Vipra.
When one completely identifies oneself with Brahman (i.e., Universe or Grand Reality), one becomes a Brāhmaṇa.
Thus one progresses from Sudra to Dwija to Vipra to Brāhmaṇa gradually.
The literal meaning of Dwija is 'born two times'. The same exact word also means 'bird', because a bird is born twice, first as an egg and then as a chick.
What this Ṡlōka tells is that a responsible Dwija would not give away a Mantra (a powerful uttering that releases certain cosmic frequencies that are capable of changing the rhythm of the universe) to a Sudra, for a Sudra sees life from his own point of view and his own concerns rather than from a universal point of view and the concerns and balance of the universe.
Even a responsible martial arts teacher (think of Bruce Lee) would not teach the martial arts to someone who is still a Sudra, i.e., who is still concerned about his own life and not about the big picture of life and Dharma. One should be well grounded in the value and meaning of life, before one is taught how to wield a weapon; never mind that even the mentally unstable can wield powerful guns freely in these ‘modern’ times, even in the most ‘advanced’ country of United States of America!
5.28.6 அ
5.28.6 ஆ
5.28.6 இ
5.28.6 ஈ நூநம் மமாங்காந்யசிராதநார்ய:
ஸஸ்த்ரை: ஸிதைஸ்சேத்ஸ்யதி ராக்ஷஸேந்த்ர: ।
தஸ்மிநநாகச்சதி லோகநாதே
கர்பஸ்தஜந்தோரிவ ஸல்யக்ருந்த: ॥
nūnaṃ mamāṅgānyacirādanāryaḥ
ṡastraiḥ ṡitaiṡchētsyati rākṣasēndraḥ ।
tasminanāgacchati lōkanāthē
garbhasthajantōriva ṡalyakṛntaḥ ॥
With that lord of the world (Rāma) not coming here,
I am sure that it would not be too long before
this ignoble lord of Rākshasas cuts off all my limbs,
like a surgeon does the fetus from a womb.
5.28.7 அ
5.28.7 ஆ
5.28.7 இ
5.28.7 ஈ து:கம் பதேதம் மம து:கிதாயா
மாஸௌ சிராயாதிகமிஷ்யதோ த்வௌ ।
பத்தஸ்ய வத்யஸ்ய ததா நிஸாந்தே
ராஜாபராதாதிவ தஸ்கரஸ்ய ॥
duḥkhaṃ batēdaṃ mama duḥkhitāyā
māsau cirāyādhigamiṣyatō dvau ।
baddhasya vadhyasya tathā niṡāntē
rājāparādhādiva taskarasya ॥
Alas! I have to endure this
suffering for two long months
like an incarcerated thief who
committed an offense against the king
waiting for his execution.
5.28.8 அ
5.28.8 ஆ
5.28.8 இ
5.28.8 ஈ ஹா ராம ஹா லக்ஷ்மண ஹா ஸுமித்ரே
ஹா ராமமாத: ஸஹ மே ஜநந்யா ।
ஏஷா விபத்யாம்யஹமல்பபாக்யா
மஹார்ணவே நௌரிவ வாதமூடா ॥
hā rāma hā lakṣmaṇa hā sumitrē
hā rāmamātaḥ saha mē jananyā ।
ēṣā vipadyāmyahamalpabhāgyā
mahārṇavē nauriva vātamūḍhā ॥
O Rāma, O Lakshmaṇa, O Sumitra!
O mother of Rāma and O my mother!
I, of meager fortunes, am perishing
like a ship caught in the winds in a great ocean!
5.28.9 அ
5.28.9 ஆ
5.28.9 இ
5.28.9 ஈ தரஸ்விநௌ தாரயதா ம்ருகஸ்ய
ஸத்த்வேந ரூபம் மநுஜேந்த்ரபுத்ரௌ ।
நூநம் விஸஸ்தௌ மம காரணாத்தௌ
ஸிம்ஹர்ஷபௌ த்வாவிவ வைத்யுதேந ॥
tarasvinau dhārayatā mṛgasya
sattvēna rūpaṃ manujēndraputrau ।
nūnaṃ viṡastau mama kāraṇāttau
siṃharṣabhau dvāviva vaidyutēna ॥
The two mighty strong sons of the lord of people,
must have been done to death for the sake of me,
by the creature that came in the form of a deer,
like two mighty lions by the strike of lightning.
5.28.10 அ
5.28.10 ஆ
5.28.10 இ
5.28.10 ஈ நூநம் ஸ காலோ ம்ருகரூபதாரீ
மாமல்பபாக்யாம் லுலுபே ததாநீம் ।
யத்ரார்யபுத்ரம் விஸஸர்ஜ மூடா
ராமாநுஜம் லக்ஷ்மணபூர்வஜம் ச ॥
nūnaṃ sa kālō mṛgarūpadhārī
māmalpabhāgyāṃ lulubhē tadānīm ।
yatrāryaputraṃ visasarja mūḍhā
rāmānujaṃ lakṣmaṇapūrvajaṃ ca ॥
It is destiny that tempted me of little fortune
in the form of a deer at that time,
which made me dumb enough to send away
the noble son, the older brother of Lakshmaṇa
and also the younger brother of Rāma.
5.28.11 அ
5.28.11 ஆ
5.28.11 இ
5.28.11 ஈ ஹா ராம ஸத்யவ்ரத தீர்கபாஹோ
ஹா பூர்ணசந்த்ரப்ரதிமாநவக்த்ர ।
ஹா ஜீவலோகஸ்ய ஹித: ப்ரியஸ்ச
வத்யாம் ந மாம் வேத்ஸி ஹி ராக்ஷஸாநாம் ॥
hā rāma satyavrata dīrghabāhō
hā pūrṇacandrapratimānavaktra ।
hā jīvalōkasya hitaḥ priyaṡca
vadhyāṃ na māṃ vētsi hi rākṣasānām ॥
O Rāma! O you of long arms and full-moon-like face,
who holds steadfastly on to Truth,
who is liked by all the creatures of the world
and who is interested in their wellbeing!
You do not know that I am going
to be killed by the Rākshasas!
5.28.12 அ
5.28.12 ஆ
5.28.12 இ
5.28.12 ஈ அநந்ய தைவத்வமியம் க்ஷமா ச
பூமௌ ச ஸய்யா நியமஸ்ச தர்மே ।
பதிவ்ரதாத்வம் விபலம் மமேதம்
க்ருதம் க்ருதக்நேஷ்விவ மாநுஷாணாம் ॥
ananya daivatvamiyaṃ kṣamā ca
bhūmau ca ṡayyā niyamaṡca dharmē ।
pativratātvaṃ viphalaṃ mamēdaṃ
kṛtaṃ kṛtaghnēṣviva mānuṣāṇām ॥
That I have taken you and you alone as my lord,
that I have been bearing with all this,
that I have been sleeping on the bare ground,
that I have disciplined myself in Dharma and
that I have been a chaste wife –
all gone to naught, like a favor done to ingrates.
5.28.13 அ
5.28.13 ஆ
5.28.13 இ
5.28.13 ஈ மோகோ ஹி தர்மஸ்சரிதோ மயாऽயம்
ததைகபத்நீத்வாமிதம் நிரர்தம் ।
யா த்வாம் ந பஸ்யாமி க்ருஸா விவர்ணா
ஹீநா த்வயா ஸங்கமநே நிராஸா ॥
mōghō hi dharmaṡcaritō mayā'yaṃ
tathaikapatnītvāmidaṃ nirartham ।
yā tvāṃ na paṡyāmi kṛṡā vivarṇā
hīnā tvayā saṅgamanē nirāṡā ॥
My steadfast adherence to
Dharma has come to naught.
In the same way, my single minded
devotion to you has been in vain.
I have become thin and pale without you,
not seeing you and not having
any hope of getting united with you.
5.28.14 அ
5.28.14 ஆ
5.28.14 இ
5.28.14 ஈ பிதுர்நிதேஸம் நியமேந க்ருத்வா
வநாந்நிவ்ருத்தஸ்சரிதவ்ரதஸ்ச ।
ஸ்த்ரீபிஸ்து மந்யே விபுலேக்ஷணாபி:
த்வம் ரம்ஸ்யஸே வீதபய: க்ருதார்த: ॥
piturnidēṡaṃ niyamēna kṛtvā
vanānnivṛttaṡcaritavrataṡca ।
strībhistu manyē vipulēkṣaṇābhiḥ
tvaṃ raṃsyasē vītabhayaḥ kṛtārthaḥ ॥
Having faithfully complied
with your father’s command
and returning from the Vana
after duly discharging your vows,
you will, I think, surely enjoy
with many a wide eyed woman,
with nothing to fear and
all objects accomplished.
5.28.15 அ
5.28.15 ஆ
5.28.15 இ
5.28.15 ஈ அஹம் து ராம த்வயி ஜாதகாமா
சிரம் விநாஸாய நிபத்தபாவா ।
மோகம் சரித்வாத தபோ வ்ரதஞ்ச த்யக்ஷ்யாமி
திக்ஜீவிதமல்பபாக்யாம் ॥
ahaṃ tu rāma tvayi jātakāmā
ciraṃ vināṡāya nibaddhabhāvā ।
mōghaṃ caritvātha tapō vratańca tyakṣyāmi
dhigjīvitamalpabhāgyām ॥
But, O Rāma, with the love that arose
in me dedicated to you for long
only to see this disastrous end,
and with all my Tapa and Vratas gone waste,
I shall give up this life, Dhik, of little luck!
5.28.16 அ
5.28.16 ஆ
5.28.16 இ
5.28.16 ஈ ஸா ஜீவிதம் க்ஷிப்ரமஹம் த்யஜேயம்
விஷேண ஸஸ்த்ரேண ஸிதேந வாபி ।
விஷஸ்ய தாதா ந ஹி மேऽஸ்தி கஸ்சித்
ஸஸ்த்ரஸ்ய வா வேஸ்மநி ராக்ஷஸஸ்ய ॥
sā jīvitaṃ kṣipramahaṃ tyajēyaṃ
viṣēṇa ṡastrēṇa ṡitēna vāpi ।
viṣasya dātā na hi mē'sti kaṡcit
ṡastrasya vā vēṡmani rākṣasasya ॥
I shall give up my life immediately
with poison or sharp weapon;
but there is no one in this house of Rākshasas
that would give me poison or weapon.
5.28.17 அ
5.28.17 ஆ
5.28.17 இ
5.28.17 ஈ இதீவ தேவீ பஹுதா விலப்ய
ஸர்வாத்மநா ராமமநுஸ்மரந்தீ ।
ப்ரவேபமாநா பரிஸுஷ்கவக்த்ரா
நகோத்தமம் புஷ்பிதமாஸஸாத ॥
itīva dēvī bahudhā vilapya
sarvātmanā rāmamanusmarantī ।
pravēpamānā pariṡuṣkavaktrā
nagōttamaṃ puṣpitamāsasāda ॥
The lady, crying like this in many ways,
thinking of Rāma with all her being and
trembling violently, her face parched,
went up to a great tree that was in bloom.
5.28.18 அ
5.28.18 ஆ
5.28.18 இ
5.28.18 ஈ ஸா ஸோகதப்தா பஹுதா விசிந்த்ய
ஸீதாऽத வேண்யுத்க்ரதநம் க்ருஹீத்வா ।
உத்புத்ய வேண்யுத்க்ரதநேந ஸீக்ரமஹம்
கமிஷ்யாமி யமஸ்ய மூலம் ॥
sā ṡōkataptā bahudhā vicintya
sītā'tha vēṇyudgrathanaṃ gṛhītvā ।
udbudhya vēṇyudgrathanēna ṡīghramahaṃ
gamiṣyāmi yamasya mūlam ॥
Seetā, her heart burnt with grief
and brooding over it in many ways,
made a noose out of her plait and thought:
‘I shall hang myself turning this plait
into a noose and reach Yama immediately’.
5.28.19 அ
5.28.19 ஆ
5.28.19 இ
5.28.19 ஈ
5.28.20 அ
5.28.20 ஆ
5.28.20 இ
5.28.20 ஈ உபஸ்திதா ஸா ம்ருதுஸர்வகாத்ரீ
ஸாகாம் க்ருஹத்வாऽத நகஸ்ய தஸ்ய ।
தஸ்யாஸ்து ராமம் ப்ரவிசிந்தயந்த்யா
ராமாநுஜம் ஸ்வம் ச குலம் ஸுபாங்க்யா: ।
ஸேகாநிமித்தாநி ததா பஹூநி
தைர்யார்ஜிதாநி ப்ரவராணி லோகே ।
ப்ராதுர்நிமித்தாநி ததா பபூவு:
புராபி ஸித்தாந்யுபலக்ஷிதாநி ॥
upasthitā sā mṛdusarvagātrī
ṡākhāṃ gṛhatvā'dha nagasya tas ya ।
tasyāstu rāmaṃ pravicintayantyā
rāmānujaṃ svaṃ ca kulaṃ ṡubhāṅgyā: ।
ṡēkānimittāni tathā bahūni
dhairyārjitāni pravarāṇi lōkē ।
prādurnimittāni tadā babhūvuḥ
purāpi siddhānyupalakṣitāni ॥
While she of beautiful body
whose every limb was delicate
stood there holding the branch of that tree
thinking of Rāma, Rāma’s brother and her family,
many good omens, which were
known conventionally to be good predictors,
arose, contradicting her fears and
restoring her self-assurance.
இத்யார்ஷே வால்மீகீயே
ஸ்ரீமத்ராமாயணே ஆதிகாவ்யே
ஸுந்தரகாண்டே அஷ்டாவிம்ஸஸ்ஸர்க:॥
ityārṣē vālmīkīyē
ṡrīmadrāmāyaṇē ādikāvyē
sundarakāṇḍē aṣṭāviṃṡassargaḥ॥
Thus concludes the twenty eighth Sarga
in Sundara Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Maharshi Vālmeeki.

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