Sloka & Translation

[Rama consents to take Sita to the forest--instructs her to distribute their precious possessions on the eve of their departure]

sāntvyamānā tu rāmēṇa maithilī janakātmajā.

vanavāsanimittāya bhartāramidamabravīt৷৷2.30.1৷৷


vanavāsanimittāya for stay in forest, rāmēṇa by Rama, sāntvyamānā consoled, janakātmajā Janaka's daughter, maithilī Maithili, bhartāram to husband, idam these words, abravīt said.

In response to Rama's consolation with regard to her stay in the forest, the daughter of Janaka, Maithili (Sita) said:
sā tamuttamasaṅvignā sītā vipulavakṣasam.

praṇayāccābhimānācca paricikṣēpa rāghavam৷৷2.30.2৷৷


uttamasaṅvignā agitated for a supreme cause, sā sītā that Sita, vipula vakṣasam man of broad-chested, rāghavam scion of the Raghu dynasty, praṇayāt out of love, abhimānācca injured self-respect, paricikṣēpa blamed.

Sita agitated over a supreme cause upbraided the broad-chested scion of the Raghu race out of love and injured self-respect.
kiṅ tvā.manyata vaidēhaḥ pitā mē mithilādhipaḥ.

rāma! jāmātaraṅ prāpya striyaṅ puruṣavigraham৷৷2.30.3৷৷


rāma! O Rama, puruṣavigraham in the form of a man, striyam a woman, tvā you, jāmātaram as son-in-law, prāpya having obtained, mithilādhipaḥ king of Mithila, vaidēhaḥ lord of Videha, mē pitā my father, kim what, amanyata thought of.

O Rama! while accepting you as son-in-law did my father, king of Mithila and lord of Videha ever think that you are a woman in the guise of a man?
anṛtaṅ bata lōkō.yamajñānādyadi vakṣyati.

tējō nāsti paraṅ rāmē tapatīva divākarē৷৷2.30.4৷৷


tapati in a blazing, divākarē iva like in the Sun, rāmē in Rama, param great, tējaḥ splendour, nāsti is not to be found, ayaṅ lōkaḥ this world, ajñānāt out of ignorance, vakṣyati yadi if they say so, then that one, anṛtam is a falsehood, bata alas!

Alas! that will be a falschood if people out of ignorance say that there is no supreme splendour in Rama like the shining Sun.
kiṅ hi kṛtvā viṣaṇṇastvaṅ kutō vā bhayamasti tē.

yatparityaktukāmastvaṅ māmananyaparāyaṇām৷৷2.30.5৷৷


tvam you, ananyaparāyaṇām with none else as her refuge, mām me, parityaktukāmaḥ (iti) yat that you want to desert, tvam you, kiṅ hi kṛtvā for what reason, viṣaṇṇaḥ depressed, tē to you, kutaḥ vā from where, bhayam fear, asti exists.

What may be the cause for your fear and depression behind your desire to desert one who is so exclusively devoted to you?
dyumatsēnasutaṅ vīra! satyavantamanuvratām.

sāvitrīmiva māṅ viddhi tvamātmavaśavartinīm৷৷2.30.6৷৷


vīra! O valiant one, mām me, dyumatsēna sutam son of Dyumatsena, satyavantam Satyavanta, anuvratām faithfully following, sāvitrīmiva like Savitri, ātmavaśavartinīm remaining under your subordination, viddhi know.

Know, O valiant one, that by remaining subordinate to you, I am as faithful to you as Savitri was to her husband, Satyavanta, son of Dyumatsena.
na tvahaṅ manasā.pyanyaṅ draṣṭā.smi tvadṛtē.nagha!.

tvayā rāghava! gacchēyaṅ yathā.nyā kulapāṅsinī৷৷2.30.7৷৷


anagha O sinless one, rāghava Rama, kulapāṅsanī a woman who bring disgrace to the family, anyā yathā like any other ordinary woman, aham I, tvadṛtē except you, anyam other one, manasāpi even in mind, na draṣṭāsmi not see, tvayā with you, gaccēyam I shall go to the forest.

O sinless son of the Raghus I am not like other women who bring disgreace to the family. I have not looked at any one except you, even with my mind's eye. I will go (to the forest) along with you.
svayaṅ tu bhāryāṅ kaumārīṅ ciramadhyuṣitāṅ satīm.

śailūṣa iva māṅ rāma! parēbhyō dātumicchasi৷৷2.30.8৷৷


rāma! O Rama! kaumārīm young, ciram for a long time, adhyuṣitām living with you, satīm chaste, bhāryām wife, mām me, śailūṣaḥ iva like an actor, svayam on your own accord, parēbhyaḥ to others, dātum to give, icchasi wish.

I have been living with you for a long time, O Rama! I am young and chaste. Why do you, like an actor, wish to hand me over to others.
yasya pathyaṅ ca rāmā.ttha yasya cārthē.varudhyasē.

tvaṅ tasya bhava vaśyaśca vidhēyaśca sadā.nagha!৷৷2.30.9৷৷


anagha O sinless, rāma O Rama! yasya whose, pathyam welfare, āttha are speaking, yasya ca arthē
on account of whom, avarudhyasē you are preventing me, tvam you, tasya for him, sadā always, vaśyaḥ ca subservient, vidhēyaḥ ca also obedient, bhava shall be.

You, O sinless Rama, may become subservient and obedient to them about whose wellfare you are speaking of and on account of whom you are preventing me to go (along with you).
sa māmanādāya vanaṅ na tvaṅ prasthātumarhasi.

tapō vā yadi vā.raṇyaṅ svargō vā syātsaha mē tvayā৷৷2.30.10৷৷


saḥ tvam such as you, mām me, anādāya without taking me, vanam to the forest, prasthātum to set forth, nārhasi it does not behove you, tapō vā either for penance, yadi vā or, araṇyam to forest, svargō vā or to heaven, mē me, tvayā saha syāt to be with you.

You should not depart for the forest without taking me. Be it for penance or for the forest or for heaven, I wish to be with you.
na ca mē bhavitā tatra kaścitpathi pariśramaḥ.

pṛṣṭhatastava gacchantyā vihāraśayanēṣviva৷৷2.30.11৷৷


tava your, pṛṣṭhataḥ behind, gacchantyāḥ going, mē to me, tatra there, pathi on the way, vihāraśayanēṣviva on a pleasure stroll or in a (luxurious) couch, kaścit even a little, pariśramaḥ strain, na bhavitā will not be.

While following you, I will feel no fatigue there on the way as if I am going on a pleasure-stroll or in a comfortable couch.
kuśakāśaśarēṣīkā yē ca kaṇṭakinō drumāḥ.

tūlājinasamasparśā mārgē mama saha tvayā৷৷2.30.12৷৷


tvayā saha along with you, mārgē on the way, kuśakāśaśarēṣīkāḥ Kusha, white reeds, Sara and Ishika grasses, kaṇṭakinaḥ thorny, yē drumāḥ ca other trees, tūlājina samasparśāḥ shall feel like the
touch of cotton and the skin of a black antelope.

The white reeds, the kusha, the sara and the ishika grasses and thorny trees on the way will feel as soft as cotton or as the skin of a black antelope.
mahāvātasamuddhūtaṅ yanmāmapakariṣyati.

rajō ramaṇa! tanmanyē parārthyamiva candanam৷৷2.30.13৷৷


ramaṇa O Charming one! mahāvātasamuddhūtam raised by the stormy wind, yat which, rajaḥ dust, mām me, apakariṣyati will harm, tat that one, parārthyam most excellent, candanam iva like sandal powder, manyē shall consider.

I shall regard, O charming Rama, the harmful dust raised by the stormy wind and settled on me as the most excellent sandal powder.
śādvalēṣu yathā śiśyē vanāntē vanagōcara!.

kuthāstaraṇatalpēṣu kiṅ syātsukhataraṅ tataḥ৷৷2.30.14৷৷


vanagōcara! Rover of the forest, vanāntē on the outskirts of the forest, śādvalēṣu on the meadows (of tender green grass), yathā as, śiśyē I will lie down, tataḥ more than that, kuthāstaraṇatalpēṣu in the couch spread with carpets, sukhataram more comfortable, syātkim what shall be?

O rover of the forest! I will feel happier when I sleep on the meadows (of tender green grass) on the outskirts of the forest than when I sleep on the couch spread with carpets.
patraṅ mūlaṅ phalaṅ yattvamalpaṅ vā yadi vā bahu.

dāsyasi svayamāhṛtya tanmē.mṛtarasōpamam৷৷2.30.15৷৷


tvam you, yat whichever, patram leaf, mūlam root, phalam fruit, alpaṅ vā even a little, yadi vā or, bahu much, svayam on your own, āhṛtya having collected, dāsyasi you will give me, tat that
one, mē to me, amṛtarasōpamam like nectar, (bhavēt shall become).

Whatever leaves or roots or fruits you collect with your own hands for me little or much, they will be nectar to me.
na māturna pitustatra smariṣyāmi na vēśmanaḥ.

ārtavānyupabhuñjānā puṣpāṇi ca phalāni ca৷৷2.30.16৷৷


tatra there, ārtavāni seasonal, puṣpāṇi flowers, phalāni ca also fruits, upabhuñjānā while enjoying, mātuḥ mother, na smariṣyāmi will not remember, pituḥ na not about father, vēśmanaḥ about home, na will not.

Enjoying the seasonal flowers and fruits in the forest, I will not remember my mother or father or home.
na ca tatra tataḥ kiñciddraṣṭumarhasi vipriyam.

matkṛtē na ca tē śōkō na bhaviṣyāmi durbharā৷৷2.30.17৷৷


tataḥ for that reason, tatra there, kiñcit even a little, vipriyam unpleasant, draṣṭum to see, nārhasi does not behove you, matkṛtē on my account, tē to you, śōkaḥ sorrow, na will not come, durbharā burden, na bhaviṣyāmi I will not be.

Therefore, you should not anticipate any problem from me in the forest. Neither shall I be burdensome to you nor shall I make you experience any sorrow on my account.
ya stvayā saha sa svargō nirayō yastvayā vinā.

iti jānanparāṅ prītiṅ gaccha rāma! mayā saha৷৷2.30.18৷৷


tvayā saha in your company, yaḥ that which is obtained, saḥ that alone, svargaḥ is heaven, tvayā vinā without you, nirayaḥ is hell, iti thus, jānan while being aware, rāma Rama, mayā saha along with me, parām great, prītim pleasure, gaccha obtain.

Wherever I be with you is heaven and without, hell. O Rama, recognise this truth, and derive great pleasure in my company.
atha māmēvamavyagrāṅ vanaṅ naiva nayiṣyati.

viṣamadyaiva pāsyāmi mā viśaṅ dviṣatāṅ gamam৷৷2.30.19৷৷


atha otherwise, ēvam in this way, avyagrām with unhesitant disposition, mām me, vanam to the forest, naiva nayiṣyati yadi if you do not at all take, adyaiva rightaway, viṣam poison, pāsyāmi will drink, dviṣatām enemies', vaśam in the company of, mā gamam not go.

If you do not take me to the forest without the least hesitation I shall consume poison right now, but not live under the control of enemies (at Ayodhya).
paścādapi hi duḥkhēna mama naivāsti jīvitam.

ujjhitāyāstvayā nātha! tadaiva maraṇaṅ varam৷৷2.30.20৷৷


nātha O Lord, tvayā by you, ujjhitāyāḥ of an abandoned lady, mama to me, paścādapi even afterwards, duḥkhēna through grief, jīvitam life, naivāsti will not be there, tadaiva than abandonment, maraṇam death, varam is better.

If forsaken, O Lord! I shall not live a life of sorrow. Instant death is better (than abandoned existence).
imaṅ hi sahituṅ śōkaṅ muhūrtamapi nōtsahē.

kiṅ punardaśavarṣāṇi trīṇi caikaṅ ca duḥkhitā৷৷2.30.21৷৷


imam this, śōkam grief, muhūrtamapi even for a moment, sahitum to endure, nōtsahē will not agree, daśa ten, trīṇi three, ēkaṅ ca one, varṣāṇi years, duḥkhitā a grieving woman, kiṅ punaḥ what to say again?

I cannot bear this grief even for a moment, what to speak of fourteen (ten and three
and one) years of grieving.
iti sā śōkasantaptā vilapya karuṇaṅ bahu.

cukrōśa patimāyastā bhṛśamāliṅgya sasvaram৷৷2.30.22৷৷


sā that Sita, śōkasantaptā tormented with grief, āyastā exhausted, iti thus, karuṇam piteously, bahu profusely, vilapya lamenting, patim husband, āliṅgya embracing, sasvaram with loud voice, bhṛśam tightly, cukrōśa cried.

Tormented with grief, Sita piteously and profusely lamented, and then exhausted, embraced her husband tightly and cried bitterly.
sā viddhā bahubhirvākyairdigdhairiva gajāṅganā.

cirasanniyataṅ bāṣpaṅ mumōcāgnimivāraṇiḥ৷৷2.30.23৷৷


digdhai: arrows smeared with poison, gajāṅganā iva like a cow-elephant, sā she, bahubhiḥ many, vākyaiḥ with words, viddhā was pierled, cirasanniyatam long-suppressed, bāṣpam tears, āraṇiḥ agnimiva like fire produced by arani (a fire-kindling stick), mumōca released.

Pierced by so many words (of objection from Rama), Sita felt like a cow-elephant penetrated by poison-smeared arrrows. And shed her long-suppressed tears like arani (a fire-kindling stick) kindling fire.
tasyā sphaṭikasaṅkāśaṅ vāri santāpasambhavam.

nētrābhyāṅ parisusrāva paṅkajābhyāmivōdakam৷৷2.30.24৷৷


tasyāḥ her, nētrābhyām from the eyes, santāpasambhavam arising out of distress, sphaṭika saṅkāśam like crystal, vāri water, paṅkajābhyām from two lotuses, udakamiva like water, parisusrāva flowed.

Crystal-like tears arising out of distress flowed from her eyes like water trickling from two lotuses.
taccaivāmalacandrābhaṅ mukhamāyatalōcanam.

paryaśuṣyata bāṣpēṇa jalōddhṛtamivāmbujam৷৷2.30.25৷৷


amalacandrābham possessing the brightness of the stainless Moon, āyatalōcanam having large eyes, tat that, mukhaṅcaiva from the face, jalōddhṛtam plucked from water, ambujamiva like a lotus, bāṣpēṇa with tears, paryaśuṣyata withered.

Her face with large eyes assumed the brightness of an immaculate Moon and withered with tears like a lotus plucked out of water.
tāṅ pariṣvajya bāhubhyāṅ visaṅjñāmiva duḥkhitām.

uvāca vacanaṅ rāmaḥ pariviśvāsayaṅstadā৷৷2.30.26৷৷


tadā then, rāmaḥ Rama, duḥkhitām in grief, visaṅjñāmiva as if fainted, tām her, bāhubhyām with arms, pariṣvajya having embraced, pariviśvāsayan creating her confidence, vacanam words, uvāca said.

With his arms Rama embraced Sita who had almost fainted in grief. And in order to create confidence in her he said these words:
na dēvi! tava duḥkhēna svargamapyabhirōcayē.

na hi mē.sti bhayaṅ kiñcitsvayambhōriva sarvataḥ৷৷2.30.27৷৷


dēvi O Devi, tava your, duḥkhēna with grief, svargamapi even heaven, na abhirōcayē I do not desire, mē to me, svayambhōriva like self-created Brahma, sarvataḥ from everything, kiñcit even a little, bhayam fear, nāsti hi is not there.

When you are in grief O Devi! I do not desire even heaven. Like the self-created Brahma, I have no fear for any one.
tava sarvamabhiprāyamavijñāya śubhānanē!.

vāsaṅ na rōcayē.raṇyē śaktimānapi rakṣaṇē৷৷2.30.28৷৷


śubhānanē! O one possessing auspicious countenance, rakṣaṇē in protecting you, śaktimānapi even though powerful, tava your, sarvam fully, abhiprāyam intention, avijñāya without knowing, araṇyē in the forest, vāsam your residing, na rōcayē do not like.

O Sita of auspicious countenance! even though I am capable of protecting you I did not like your stay in the forest as I did not know your intentions.
yatsṛṣṭā.si mayā sārdhaṅ vanavāsāya maithili!.

na vihātuṅ mayā śakyā kīrtirātmavatā yathā৷৷2.30.29৷৷


maithili! O daughter of Mithila (Sita), yat since, mayāsārdham along with me, vanavāsāya for living in the forest, sṛṣṭāsi created, ātmavatā by self-respecting, kīrtiryathā like reputation, mayā by me, vihātum to abandon, na śakyā is not possible.

Since you, O daughter of Mithila, were born to go along with me to the forest, I cannot abandon you just as a self-respecting man cannot forsake his reputation.
dharmastu gajanāsōru! sadbhirācaritaḥ purā.

taṅ cāhamanuvartē.dya yathā sūryaṅ suvarcalā৷৷2.30.30৷৷


gajanāsōru! O Lady with thighs like the trunk of an elephant, dharmaḥ righteousness, purā formerly, sadbhiḥ by virtuous men, ācaritaḥ is practised, suvarcalā wife of Sun (Suvarchala), sūryaṅ yathā like Sun, tam that righteousness, aham I, adya now, anuvartē shall follow.

O one with (shapely) thighs like the trunk of an elephant! follow only the path of righteousness practised earlier by the virtuous as Suvarchala follows the Sun.
na khalvahaṅ na gacchēyaṅ vanaṅ janakanandini!.

vacanaṅ tannayati māṅ pitu ssatyōpabṛṅhitam৷৷2.30.31৷৷


janakanandini! O daughter of Janaka, aham I, vanam to the forest, na khalu na gacchēyam it is not that I shall not go, pituḥ father's, satyōpabṛṅhitam nourished by truth, tat vacanaṅ that word, mām me, nayati is leading.

Not that I shall not go to the forest (go I must). My father's word nourished by truth is
leading me there, O daughter of Janaka!
ēṣa dharmastu suśrōṇi! piturmātuśca vaśyatā.

ataśca taṅ vyatikramya nāhaṅ jīvitumutsahē৷৷2.30.32৷৷


suśrōṇi! O one with beautiful posteriors, pituḥ of father, mātuśca of mother, vaśyatā in obedience, ēṣaḥ this one, dharmastu is a righteous act, ataśca for that reason, tam that (word of truth), vyatikramya disobeying, aham I, jīvitum to live, na utsahē do not wish.

Obedience to parents is a righteous act. Therefore, O one with fair hips! I cannot live and disobey the word of truth.
asvādhīnaṅ kathaṅ daivaṅ prakārairabhirādhyatē.

svādhīnaṅ samatikramya mātaraṅ pitaraṅ gurum৷৷2.30.33৷৷


svādhīnam within our reach, mātaram mother, pitaram father, gurum preceptor, samatikramya over stepping, asvādhīnam beyond reach, daivam God, prakāraiḥ in various ways, katham how, abhirādhyatē is worshipped?

Mother, father and preceptor are present before us. By overstepping them, how can we, in various ways, worship God who is beyond reach (not visible)?
yattrayaṅ tattrayō lōkāḥ pavitraṅ tatsamaṅ bhuvi.

nānyadasti śubhāpāṅgē! tēnēdamabhirādhyatē৷৷2.30.34৷৷


śubhāpāṅgē O one having lovely side glances, yatra which, trayam all the three (father, mother
and preceptor), tatra that, trayaḥ three, lōkāḥ worlds, tatsamam equal to those three, pavitram anyat any other holy thing, lōkē in the world, nāsti none, tēna therefore, idam this, abhirādhyatē is worshipped.

Where these three(mother,father and preceptor) equal to the three worlds are, O one with loverly side-glances, there is none in this world as holy. Therefore, they are
to be worshipped.
na satyaṅ dānamānau vā na yajñāścāptadakṣiṇāḥ.

tathā balakarā ssītē! yathā sēvā piturhitā৷৷2.30.35৷৷


sītē O Sita!, pituḥ of father, sēvā service, yathā as, hitā salutary, tathā so, satyam truth, na not, dānamānau charity, honour, na not, āptadakṣiṇāḥ gifts for the revered ones, yajñāḥca sacrifices, balakarāḥ na not strengthening.

Truth or munificence or homage or distribution of gifts to the revered ones or sacrifices, O Sita, are not considered as efficacious as service to father.
svargō dhanaṅ vā dhānyaṅ vā vidyāḥ putrāssukhāni ca.

guruvṛttyanurōdhēna na kiñcidapi durlabham৷৷2.30.36৷৷


guruvṛttyanurōdhēna fulfilling father's desire, svargaḥ is heaven, dhanaṅ vā or wealth, dhānyaṅ vā or foodgrains, vidyāḥ learning, putrāḥ sons, sukhāni ca comforts, kiñcidapi anything, durlabham difficult to obtain, na not.

By fulfilling father's wish, nothing is difficult to achieve, whether it is heaven, or wealth, or foodgrains, or learning, or sons or other comforts.
dēvagandharvagōlōkānbrahmalōkāṅ stathā.parān.

prāpnuvanti mahātmānō mātāpitṛparāyaṇāḥ৷৷2.30.37৷৷


mātāpitṛparāyaṇāḥ people devoted to the service of parents, mahātmānaḥ great men,
dēvagandharvagōlōkān the world of the gods, gandharvas, and the cows or Visnu, brahmalōkam the world of Brahma, tathā and, aparān other worlds, prāpnuvanti will attain.

Great men who are devoted to the service of their parents attain the world of the gods, of gandharvas, of cows, of Visnu, of Brahma and other worlds.
sa māṅ pitā yathā śāsti satyadharmapathē sthitaḥ.

tathā vartitumicchāmi sa hi dharmassanātanaḥ৷৷2.30.38৷৷


satyadharmapathē On the path of truth and dharma, sthitaḥ firmly fixed, saḥ pitā such father, mām me, yathā as, śāsti commands, tathā accordingly, vartitum to abide by, icchāmi wish saḥ that one, sanātanaḥ eternal, dharmaḥ hi is truth indeed.

My father who follows the path of truth and dharma whatever be his commands, I wish to obey. He is, indeed, dharma eternal.
mama sannā matissītē! tvāṅ nētuṅ daṇḍakāvanam.

vasiṣyāmīti sā tvaṅ māmanuyātuṅ suniścitā৷৷2.30.39৷৷


sītē O Sita, tvām you, daṇḍakāvanam to Dandaka forest, nētum to take you, mama my, matiḥ mind, sannā is determined, sā tvam such you, vasiṣyāmi I can live in the forest, iti like that, mām me, anuyātum to follow, suniścitā firmly determined.

O Sita, my discretion fails me in deciding whether to take you to Dandaka forest or not. You are, however, firmly determined to follow me, saying, you can live in the forest.
sā hi sṛṣṭā.navadyāṅgi vanāya madirēkṣaṇē!.

anugacchasva māṅ bhīru! sahadharmacarī bhava৷৷2.30.40৷৷


madirēkṣaṇē O one with fascinating eyes, anavadyāṅgi exquisitely beautiful, sā you, vanāya to the forest, sṛṣṭā you have been created, bhīru! O gentle lady, mām me, anugacchasva follow
me, sahadharmacarī carrying out together duties, bhava become,

O one with fascinating eyes and exquisite beauty you were born to live in the forest. O gentle lady, assist me in carrying out my duties.
sarvathā sadṛśaṅ sītē! mama svasya kulasya ca.

vyavasāyamanukrāntā kāntē! tvamatiśōbhanam৷৷2.30.41৷৷


kāntē! O my lovely beloved, sītē Sita, tvam you, mama for me, svasya your own, kulasya ca of the family, sarvathā in all ways, sadṛśam befitting, atiśōbhanam highly dignified, vyavasāyam resolution, anukrāntā done in due order.

You, O my lovely beloved Sita, have taken in the right time a highly dignified decision befitting in all ways your family, myself and yourself.
ārabhasva śubhaśrōṇi! vanavāsakṣamāḥ kriyāḥ.

nēdānīṅ tvadṛtē sītē! svargō.pi mama rōcatē৷৷2.30.42৷৷


śubhaśrōṇi! O One with beautiful buttocks Sita, vanavāsakṣamāḥ suitable for residing in the forest, kriyāḥ those acts, idānīm now, ārabhasva commence, sītē O Sita, tvadṛtē without you, mama to me, svargōpi even heaven, na rōcatē does not please.

O Sita, begin right now all preparations necessary for residing in the forest. O one, with beautiful buttocks, without you even the very heaven does not please me.
brāhmaṇēbhyaśca ratnāni bhikṣukēbhyaśca bhōjanam.

dēhi cāśaṅsamānēbhya ssantvarasva ca mā ciram৷৷2.30.43৷৷


āśaṅsamānēbhyaḥ for the needy, brāhmaṇēbhyaḥ to brahmins, ratnāni ca jewels, bhikṣukēbhyaḥ to mendicants, bhōjanaṅ ca food also, dēhi you may bestow, santvarasva ca hasten, mā ciram do not delay.

Give away your jewels to brahmins who need them and food to religious mendicants. Hurry up! Do not delay.
bhūṣaṇāni mahārhāṇi varavastrāṇi yāni ca.

ramaṇīyāśca yē kēcitkrīḍārthāścāpyupaskarāḥ৷৷2.30.44৷৷

śayanīyāni yānāni mama cānyāni yāni ca.

dēhi svabhṛtyavargasya brāhmaṇānāmanantaram৷৷2.30.45৷৷


mahārhāṇi highly valuable, yāni all, bhūṣaṇāni ornaments, varavastrāṇi excellent clothing, ramaṇīyāḥ charming, yē kēcit whichever, krīḍārthāḥ meant for sport, upaskarāḥ articles, mama my, śayanīyāni couches, yānāni chariots, anyāni other, yāni ca all things, svabhṛtyavargasya to your attendants, dēhi give, anantaram after that, brāhmaṇānām to brahmins.

Distribute among your attendants highly valuable ornaments and excellent clothing, charming articles meant for (court) sport, my couches, chariots and all other things. Offer the rest to brahmins.
anukūlaṅ tu sā bharturjñātvā gamanamātmanaḥ.

kṣipraṅ pramuditā dēvī dātumēvōpacakramē৷৷2.30.46৷৷


sā dēvī Devi, ātmanaḥ her own, gamanam departure, bhartuḥ with her husband, anukūlam is favourable, jñātvā having come to know, pramuditā happy, kṣipram quickly, dātumēva to gift away, upacakramē began.

Having come to know that her departure to the forest is acceptable to her husband, Sita, highly delighted, quickly got ready to give away (things).
tataḥ prahṛṣṭā pratipūrṇamānasā

yaśaśvinī bharturavēkṣya bhāṣitam.

dhanāni ratnāni ca dātumaṅganā

pracakramē dharmabhṛtāṅ manassvinī৷৷2.30.47৷৷


Having heard her husband, the glorious and broad-minded Sita was delighted with her desires fulfiled. She made preparations to gift away her wealth including jewels to the virtuous.
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē ayōdhyākāṇḍē triṅśassargaḥ৷৷
Thus ends the thirtieth sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.