Sloka & Translation

[Rama relates to Sita the hardships of forest life-- dissuades her from accompanying him to the forest.]

ಸ ಏವಂ ಬ್ರುವತೀಂ ಸೀತಾಂ ಧರ್ಮಜ್ಞೋ ಧರ್ಮವತ್ಸಲಃ.

ನ ನೇತುಂ ಕುರುತೇ ಬುದ್ಧಿಂ ವನೇ ದುಃಖಾನಿ ಚಿನ್ತಯನ್৷৷2.28.1৷৷

ಧರ್ಮಜ್ಞಃ knower of righteousness, ಧರ್ಮವತ್ಸಲಃ devoted to righteousness, ಸಃ he, ಏವಮ್ thus, ಬ್ರುವತೀಮ್ speaking, ಸೀತಾಮ್ to Sita, ನೇತುಮ್ to take, ಬುದ್ಧಿಮ್ decision, ವನೇ in the forest, ದುಃಖಾನಿ difficulties, ಚಿನ್ತಯನ್ while reflecting so, ನ ಕುರುತೇ did not make.

Rama, who knew his duties and was devoted to righteousness, reflected on the difficulties of forest (life) and did not agree to take Sita even though she was pleading the way she did.

ಸಾನ್ತ್ವಯಿತ್ವಾ ಪುನಸ್ತಾಂ ತು ಬಾಷ್ಪದೂಷಿತಲೋಚನಾಮ್.

ನಿವರ್ತನಾರ್ಥೇ ಧರ್ಮಾತ್ಮಾ ವಾಕ್ಯಮೇತದುವಾಚ ಹ৷৷2.28.2৷৷

ಧರ್ಮಾತ್ಮಾ righteous, ಬಾಷ್ಪದೂಷಿತಲೋಚನಾಮ್ whose eyes were blurred with tears, ತಾಮ್ her, ಸಾನ್ತ್ವಯಿತ್ವಾ having consoled, ನಿವರ್ತನಾರ್ಥೇ to dissuade, ಪುನಃ again, ಏತತ್ this, ವಾಕ್ಯಮ್ word, ಉವಾಚ ಹ said.

Righteous Rama consoled Sita whose eyes were blurred with tears, and in order to dissuade her (from going to the forest) said again:

ಸೀತೇ ಮಹಾಕುಲೀನಾಸಿ ಧರ್ಮೇ ಚ ನಿರತಾ ಸದಾ.

ಇಹಾಚರ ಸ್ವಧರ್ಮಂ ತ್ವಂ ಮೇ ಯಥಾ ಮನಸಸ್ಸುಖಮ್৷৷2.28.3৷৷

ಸೀತೇ O Sita, ಮಹಾಕುಲೀನಾ born in a noble race, ಸದಾ always, ಧರ್ಮೇ to duty ,ನಿರತಾ ಅಸಿ you are devoted, ಇಹ here, ಯಥಾ as, ಮೇ ಮನಸಃ to my mind, ಸುಖಮ್ brings happiness, ತ್ವಮ್ you, ಸ್ವಧರ್ಮಮ್ your duty, ಆಚರ practise.

Born in a noble race, O Sita, you are always devoted to duty. Follow your duty, here. It will make me happy.

ಸೀತೇ! ಯಥಾ ತ್ವಾಂ ವಕ್ಷ್ಯಾಮಿ ತಥಾ ಕಾರ್ಯಂ ತ್ವಯಾಬಲೇ.

ವನೇ ಹಿ ಬಹವೋ ದೋಷಾ ವದತಸ್ತಾನ್ನಿಬೋಧ ಮೇ৷৷2.28.4৷৷

ಅಬಲೇ O frail one, ಸೀತೇ O Sita, ತ್ವಾಮ್ you, ಯಥಾ as, ವಕ್ಷ್ಯಾಮಿ I shall tell you, ತಥಾ like that, ತ್ವಯಾ by you, ಕಾರ್ಯಮ್ should be done, ವನೇ in the forest, ಬಹವಃ many, ದೋಷಾಃ ಹಿ hardships are there
indeed, ವದತಃ being told, ಮೇ by me, ತಾನ್ about them, ನಿಬೋಧ pray attention.

Do as I tell you, O delicate Sita. There are, indeed, many hardships in the forest. I shall tell you all about them. Listen to me.

ಸೀತೇ! ವಿಮುಚ್ಯತಾಮೇಷಾ ವನವಾಸಕೃತಾ ಮತಿಃ.

ಬಹುದೋಷಂ ಹಿ ಕಾನ್ತಾರಂ ವನಮಿತ್ಯಭಿಧೀಯತೇ৷৷2.28.5৷৷

ಸೀತೇ O Sita!, ವನವಾಸಕೃತಾ to live in the forest, ಏಷಾ this, ಮತಿ: mind, ವಿಮುಚ್ಯತಾಮ್ give up, ಕಾನ್ತಾರಮ್ a dreary forest, ವನಮ್ forest, ಬಹುದೋಷಂ (ಬಹುದೋಷಯುತಂ) has many hardships, ಅಭಿಧೀಯತೇ ಹಿ is being said.

Give up the desire to live in the forest, O Sita! Living in the dreary jungle, it is said, has many hardships.

ಹಿತಬುದ್ಧ್ಯಾ ಖಲು ವಚೋ ಮಯೈತದಭಿಧೀಯತೇ.

ಸದಾ ಸುಖಂ ನ ಜಾನಾಮಿ ದುಃಖಮೇವ ಸದಾ ವನಮ್৷৷2.28.6৷৷

ಮಯಾ by me, ಏತತ್ ವಚಃ these words, ಹಿತಬುದ್ಧ್ಯಾ with prudence, ಅಭಿಧೀಯತೇ ಹಿ is being said, ವನಮ್ forest, ಸದಾ always, ಸುಖಮ್ as happy, ನ ಜಾನಾಮಿ I do not know, ಸದಾ always, ದುಃಖಮೇವ grief only.

I am saying all this in your interest. The forest is a haven of hardships. I know of no
happiness in the forest.

ಗಿರಿನಿರ್ಝರಸಮ್ಭೂತಾ ಗಿರಿಕನ್ದರ ವಾಸಿನಾಮ್.

ಸಿಂಹಾನಾಂ ನಿನದಾ ದುಃಖಾ ಶ್ಶ್ರೋತುಂ ದುಃಖಮತೋ ವನಮ್৷৷2.28.7৷৷

ಗಿರಿನಿರ್ಝರಸಮ್ಭೂತಾಃ arising from the falling waters from mountains, ನಿನದಾಃ sounds, ಗಿರಿಕನ್ದರ ವಾಸಿನಾಮ್ living in the mountain caves, ಸಿಂಹಾನಾಮ್ of lions, ಶ್ರೋತುಮ್ to hear, ದುಃಖಾಃ fearful, ಅತಃ therefore, ವನಮ್ forest, ದುಃಖಮ್ source of pain, ದುಃಖಮತೋ painful.

It is frightening to hear the sounds of waterfalls and the roar of lions living in the mountain caves. Therefore forest life is painful (fearful).

ಕ್ರೀಡಮಾನಾಶ್ಚ ವಿಸ್ರಬ್ಧಾ ಮತ್ತಾ ಶ್ಶೂನ್ಯೇ ಮಹಾಮೃಗಾಃ.

ದೃಷ್ಟ್ವಾ ಸಮಭಿವರ್ತನ್ತೇ ಸೀತೇ ದುಃಖಮತೋ ವನಮ್৷৷2.28.8৷৷

ವಿಸ್ರಬ್ಧಾಃ fearless, ಮತ್ತಾಃ wild, ಶೂನ್ಯೇ in a deserted place, ಕ್ರೀಡಮಾನಾಃ while sporting, ಮಹಾಮೃಗಾಃ great animals, ದೃಷ್ಟ್ವಾ on seeing, ಸಮಭಿವರ್ತನ್ತೇ attack, ಸೀತೇ Sita, ಅತಃ therefore, ವನಮ್ forest, ದುಃಖಮ್ is a source of danger.

Big, wild animals, moving about freely and sporting in the deserted forest, attack on seeing a human. Thus forest is full of danger.

ಸಗ್ರಾಹಾ ಸ್ಸರಿತಶ್ಚೈವ ಪಙ್ಕವತ್ಯಸ್ಸು ದುಸ್ತರಾಃ.

ಮತ್ತೈರಪಿ ಗಜೈರ್ನಿತ್ಯಮತೋ ದುಃಖತರಂ ವನಮ್৷৷2.28.9৷৷

ಸಗ್ರಾಹಾಃ with crocodiles, ಪಙ್ಕವತ್ಯಃ ಚ filled with mud, ಸರಿತಶ್ಚೈವ rivers also, ಮತ್ತೈ: intoxicated, ಗಜೈರಪಿ by elephants also, ದುಸ್ತರಾಃ difficult to cross, ಅತಃ therefore, ವನಮ್ the forest, ನಿತ್ಯಮ್ always, ದುಃಖತರಮ್ more dangerous.

The rivers, infested with crocodiles and filled with mud are difficult to cross even for elephants in rut. Hence forest life is always extremely dangerous.

ಲತಾಕಣ್ಟಕಸಙ್ಕೀರ್ಣಾಃ ಕೃಕವಾಕೂಪನಾದಿತಾಃ.

ನಿರಪಾಶ್ಚ ಸುದುರ್ಗಾಶ್ಚ ಮಾರ್ಗಾ ದುಃಖಮತೋ ವನಮ್৷৷2.28.10৷৷

ಮಾರ್ಗಾಃ the paths, ಲತಾಕಣ್ಟಕಸಙ್ಕೀರ್ಣಾಃ full of thorny creepers, ಕೃಕವಾಕೂಪನಾದಿತಾಃ echoing with the noise of wild fowls, ನಿರಪಾಃ with no water, ಸುದುರ್ಗಾಃ ಚ are extremely difficult to traverse, ಅತಃ therefore, ವನಮ್ forest, ದುಃಖಮ್ is a difficult place.

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The paths full of thorny creepers, echoing with the noise of wild fowls, and with no water (to drink) are difficult to tread. So forest is a source of suffering.

ಸುಪ್ಯತೇ ಪರ್ಣಶಯ್ಯಾಸು ಸ್ವಯಂ ಭಗ್ನಾಸು ಭೂತಲೇ.

ರಾತ್ರಿಷು ಶ್ರಮಖಿನ್ನೇನ ತಸ್ಮಾದ್ದುಃಖತರಂ ವನಮ್৷৷2.28.11৷৷

ಸ್ವಯಮ್ on their own, ಭಗ್ನಾಸು broken (fallen), ಪರ್ಣಶಯ್ಯಾಸು bed of leaves, ಭೂತಲೇ on the ground, ಶ್ರಮಖಿನ್ನೇನ exhausted with struggles, ರಾತ್ರಿಷು at night, ಸುಪ್ಯತೇ will have to sleep, ತಸ್ಮಾತ್ therefore, ವನಮ್ forest life, ದುಃಖತರಮ್ is extremely painful.

Exhausted with struggles one has to sleep at night on a bed of leaves fallen on their own on the ground. Therefore, forest life is extremely painful.

ಅಹೋರಾತ್ರಂ ಚ ಸನ್ತೋಷಃ ಕರ್ತವ್ಯೋ ನಿಯತಾತ್ಮನಾ.

ಫಲೈರ್ವೃಕ್ಷಾವಪತಿತೈ ಸ್ಸೀತೇ ದುಃಖಮತೋ ವನಮ್৷৷2.28.12৷৷

ಸೀತೇ O Sita, ಅಹೋರಾತ್ರಮ್ night and day, ನಿಯತಾತ್ಮನಾ with senses under control, ವೃಕ್ಷಾವಪತಿತೈಃ fallen down the trees, ಫಲೈಃ with fruits, ಸನ್ತೋಷಃ satisfaction, ಕರ್ತವ್ಯಃ to be derived, ಅತಃ therefore, ವನಮ್ forest life, ದುಃಖಮ್ is full of suffering.

With the senses under control night and day, O Sita, one must be satisfied with the fruits fallen from trees. Therefore, forest life is full of suffering.

ಉಪವಾಸಶ್ಚ ಕರ್ತವ್ಯೋ ಯಥಾ ಪ್ರಾಣೇನ ಮೈಥಿಲಿ!.

ಜಟಾಭಾರಶ್ಚ ಕರ್ತವ್ಯೋ ವಲ್ಕಲಾಮ್ಬರಧಾರಿಣಾ৷৷2.28.13৷৷

ಮೈಥಿಲಿ! O Daughter of Mithila, ಯಥಾಪ್ರಾಣೇನ according to one's ability, ಉಪವಾಸಶ್ಚ fasting also, ಕರ್ತವ್ಯಃ has to be undertaken, ವಲ್ಕಲಾಮ್ಬರಧಾರಿಣಾ wearing robes of bark, ಜಟಾಭಾರಶ್ಚ also burden of matted hair, ಕರ್ತವ್ಯಃ has to be borne.

One has to wear robes of bark and matted hair and take to fasting as long as one can, O daughter of Mithila!

ದೇವತಾನಾಂ ಪಿತ್ರೂಣಾಂ ಕರ್ತವ್ಯಂ ವಿಧಿಪೂರ್ವಕಮ್.

ಪ್ರಾಪ್ತಾನಾಮತಿಥೀನಾಂ ಚ ನಿತ್ಯಶಃ ಪ್ರತಿಪೂಜನಮ್৷৷2.28.14৷৷

ದೇವತಾನಾಮ್ of devatas, ಪಿತ್ರೂಣಾಂ ಚ also of ancestors, ಪ್ರಾಪ್ತಾನಾಮ್ of those arrived, ಅತಿಥೀನಾಂ ಚ of guests also, ವಿಧಿಪೂರ್ವಕಮ್ duly, ನಿತ್ಯಶಃ always, ಪ್ರತಿಪೂಜನಮ್ worship, ಕರ್ತವ್ಯಮ್ needs to be done.

One has to worship gods and ancestors according to tradition and extend hospitality to guests, (who arrive unexpectedly).

ಕಾರ್ಯಸ್ತ್ರಿರಭಿಷೇಕಶ್ಚ ಕಾಲೇ ಕಾಲೇ ಚ ನಿತ್ಯಶಃ.

ಚರತಾ ನಿಯಮೇನೈವ ತಸ್ಮಾದ್ಧುಃಖತರಂ ವನಮ್৷৷2.28.15৷৷

ನಿಯಮೇನೈವ as per rule, ಚರತಾ while wandering (like an ascetic), ನಿತ್ಯಶಃ always, ಕಾಲೇ ಕಾಲೇ at prescribed hours, ತ್ರಿಃ three times, ಅಭಿಷೇಕಃ bathing, ಕಾರ್ಯಃ will have to be done, ತಸ್ಮಾತ್ therefore, ವನಮ್ life in the forest, ದುಃಖತರಮ್ is extremely difficult.

One has to wander about all the while (like an ascetic) as per the customs and take ablutions three times a day at prescribed hours. Hence life in the forest is extremely hard.

ಅಪಹಾರಶ್ಚ ಕರ್ತವ್ಯಃ ಕುಸುಮೈ ಸ್ಸ್ವಯಮಾಹೃತೈಃ.

ಆರ್ಷೇಣ ವಿಧಿನಾ ವೇದ್ಯಾಂ ಬಾಲೇ! ದುಃಖಮತೋ ವನಮ್৷৷2.28.16৷৷

ಬಾಲೇ O innocent one, ಸ್ವಯಮ್ on your own, ಆಹೃತೈಃ has been brought, ಕುಸುಮೈಃ with flowers, ಆರ್ಷೇಣ ವಿಧಿನಾ as per the injunction of the Vedas, ವೇದ್ಯಾಮ್ on the altar, ಉಪಹಾರಶ್ಚ offering, ಕರ್ತವ್ಯಃ needs to be made, ಅತಃ therefore, ವನಮ್ living in the forest, ದುಃಖಮ್ is difficult.

Flowers collected with one's own hands, O innocent one, should be offered on the altar as per injunction of the Vedas. Therefore (life in the) forest is difficult.

ಯಥಾಲಬ್ಧೇನ ಕರ್ತವ್ಯಃ ಸನ್ತೋಷಸ್ತೇನ ಮೈಥಿಲಿ!.

ಯತಾಹಾರೈರ್ವನಚರೈ ರ್ನಿತ್ಯಂ ದುಃಖಮತೋ ವನಮ್৷৷2.28.17৷৷

ಮೈಥಿಲಿ O daughter of Mithila, ವನಚರೈಃ by wanderers in the forest, ಯತಾಹಾರೈಃ with limited food, ಯಥಾಲಬ್ಧೇನ whatever is available, ತೇನ with that alone, ಸನ್ತೋಷಃ satisfaction, ಕರ್ತವ್ಯಃ should be derived, ಅತಃ for that reason, ವನಮ್ forest life, ದುಃಖಮ್ is difficult.

The wanderers in the jungle, O daughter of Mithila, have to be satisfied daily with whatever little food is available. So forest (life) is a hard life.

ಅತೀವ ವಾತಾಸ್ತಿಮಿರಂ ಬುಭುಕ್ಷಾ ಚಾತ್ರ ನಿತ್ಯಶಃ.

ಭಯಾನಿ ಚ ಮಹಾನ್ತ್ಯತ್ರ ತತೋ ದುಃಖತರಂ ವನಮ್৷৷2.28.18৷৷

ಅತ್ರ there (in the forest), ವಾತಾಃ wind, ತಿಮಿರಮ್ darkness, ಅತೀವ is extreme, ನಿತ್ಯಶಃ always, ಬುಭುಕ್ಷಾ hunger, ಮಹಾನ್ತಿ great, ಭಯಾನಿ ಚ fears also, ತತಃ therefore, ವನಮ್ forest life, ದುಃಖತರಮ್ is extremely difficult.

There is extreme wind and darkness, hunger and fear. Therefore forest (life) is difficult.

ಸರೀಸೃಪಾಶ್ಚ ಬಹವೋ ಬಹುರೂಪಾಶ್ಚ ಭಾಮಿನಿ!.

ಚರನ್ತಿ ಪೃಥಿವೀಂ ದರ್ಪಾತ್ತತೋ ದುಃಖತರಂ ವನಮ್৷৷2.28.19৷৷

ಭಾಮಿನಿ! O Beautiful lady!, ಬಹುರೂಪಾಃ ಚ of various forms too, ಬಹವಃ many, ಸರೀಸೃಪಾಃ ಚ reptiles
also, ದರ್ಪಾತ್ fiercely, ಪೃಥಿವೀಮ್ on the ground, ಚರನ್ತಿ move about, ತತಃ therefore, ವನಮ್ to live in the forest, ದುಃಖತರಂ is extremely dangerous.

There are various forms of fierce reptiles fearlessly crawling on the ground. So (living in the) forest is extremely dangerous.

ನದೀ ನಿಲಯನಾ ಸ್ಸರ್ಪಾ ನದೀಕುಟಿಲಗಾಮಿನಃ.

ತಿಷಠ್ನ್ತ್ಯಾವೃತ್ಯ ಪನ್ಥಾನಂ ತತೋ ದುಃಖತರಂ ವನಮ್৷৷.2.28.20৷৷

ನದೀ ನಿಲಯನಾಃ live in rivers, ನದೀಕುಟಿಲಗಾಮಿನಃ meandering like rivers, ಸರ್ಪಾಃ serpents, ಪನ್ಥಾನಮ್ the path, ಆವೃತ್ಯ having obstructed, ತಿಷ್ಠನ್ತಿ stay, ತತಃ therefore, ವನಮ್ life in the forest, ದುಃಖತರಮ್ is full of sufferings.

The serpents that live in and move like meandering rivers always obstruct the paths. Therefore, living in the forest is tremendously difficult.

ಪತಙ್ಗಾ ವೃಶ್ಚಿಕಾಃ ಕೀಟಾ ದಂಶಾಶ್ಚ ಮಶಕೈ ಸ್ಸಹ.

ಬಾಧನ್ತೇ ನಿತ್ಯಮಬಲೇ ಸರ್ವಂ ದುಃಖಮತೋ ವನಮ್৷৷2.28.21৷৷

ಪತಙ್ಗಾ: birds, ವೃಶ್ಚಿಕಾಃ scorpions, ಕೀಟಾಃ insects, ಮಶಕೈಃ ಸಹ with mosquitoes, ದಂಶಾಶ್ಚ gnats, ನಿತ್ಯಮ್ always, ಸರ್ವಮ್ everyone, ಬಾಧನ್ತೇ trouble, ಅತಃ therefore, ವನಮ್ the life in forest, ದುಃಖಮ್ is a source of suffering.

Birds, scorpions, insects, gnats and mosquitoes always create trouble. Therefore, life in the forest is all suffering.

ದ್ರುಮಾಃ ಕಣ್ಟಕಿನಶ್ಚೈವ ಕುಶಾ: ಕಾಶಾಶ್ಚ ಭಾಮಿನಿ!.

ವನೇ ವ್ಯಾಕುಲಶಾಖಾಗ್ರಾಸ್ತೇನ ದುಃಖತರಂ ವನಮ್৷৷2.28.22৷৷

ಭಾಮಿನಿ O lovely Sita!, ವನೇ in the forest, ದ್ರುಮಾಃ trees, ಕುಶಾ ಕಾಶಾಃ ಚ kusa grass and reeds, ಕಣ್ಟಕಿನಶ್ಚೈವ thorny ones, ವ್ಯಾಕುಲಶಾಖಾಗ್ರಾಃ with tops of branches interlaced with each other, ತೇನ therefore, ವನಮ್ forest life, ದುಃಖತರಮ್ is full of difficulties.

O lovely Sita! there are thorny trees with branches on the top interlaced with one another. There are kusa grass and reeds. So forest life is very hard.

ಕಾಯಕ್ಲೇಶಾಶ್ಚ ಬಹವೋ ಭಯಾನಿ ವಿವಿಧಾನಿ ಚ.

ಅರಣ್ಯವಾಸೇ ವಸತೋ ದುಃಖಮೇವ ತತೋ ವನಮ್৷৷2.28.23৷৷

ಅರಣ್ಯವಾಸೇ living in the forest, ವಸತಃ while living, ಬಹವಃ many, ಕಾಯಕ್ಲೇಶಾಃ physical afflictions, ವಿವಿಧಾನಿ various, ಭಯಾನಿ ಚ fears, ತತಃ therefore, ವನಮ್ forest, ದುಃಖಮೇವ is full of difficulties
only.

There are various physical afflictions and fears for one who lives in the forest. Therefore, forest brings suffering.

ಕ್ರೋಧಲೋಭೌ ವಿಮೋಕ್ತವ್ಯೌ ಕರ್ತವ್ಯಾ ತಪಸೇ ಮತಿಃ.

ನ ಭೇತವ್ಯಂ ಚ ಭೇತವ್ಯೇ ನಿತ್ಯಂ ದುಃಖಮತೋ ವನಮ್৷৷2.28.24৷৷

ಕ್ರೋಧಲೋಭೌ anger and greed, ವಿಮೋಕ್ತವ್ಯೌ should be given up, ತಪಸೇ in asceticism, ಮತಿಃ mind, ಕರ್ತವ್ಯಾ must be fixed, ಭೇತವ್ಯೇ even in alarming situations, ನ ಭೇತವ್ಯಮ್ one should not be afraid, ಅತಃ therefore, ವನಮ್ life in the forest, ನಿತ್ಯಮ್ always, ದುಃಖಮ್ full of misery.

Anger and greed have to be given up, with the mind preoccupied with ascetic practices. One should not be afraid of fearful situations. Hence forest (life) always very hard.

ತದಲಂ ತೇ ವನಂ ಗತ್ವಾ ಕ್ಷಮಂ ನ ಹಿ ವನಂ ತವ.

ವಿಮೃಶನ್ನಿಹ ಪಶ್ಯಾಮಿ ಬಹುದೋಷತರಂ ವನಮ್৷৷2.28.25৷৷

ತತ್ for that reason, ತೇ to you, ವನಮ್ to the forest, ಗತ್ವಾ going, ಅಲಮ್ is not desirable, ತವ for you, ವನಮ್ forest life, ಕ್ಷಮಮ್ ನ ಹಿ is not fit, ಇಹ now, ವಿಮೃಶನ್ while reconsidering, ವನಮ್ forest life, ಬಹುದೋಷತರಮ್ is full of great dangers, ಪಶ್ಯಾಮಿ I see.

Thus forest life is not suitable for you. On reconsideration, I see that there are many dangers in forest life.

ವನನ್ತು ನೇತುಂ ನ ಕೃತಾ ಮತಿಸ್ತದಾ

ಬಭೂವ ರಾಮೇಣ ಯದಾ ಮಹಾತ್ಮನಾ.

ನ ತಸ್ಯ ಸೀತಾ ವಚನಂ ಚಕಾರ ತ-

ತ್ತತೋಬ್ರವೀದ್ರಾಮಮಿದಂ ಸುದುಃಖಿತಾ৷৷2.28.26৷৷

ಮಹಾತ್ಮನಾ by the great, ರಾಮೇಣ by Rama, ಯದಾ when, ವನಮ್ to the forest, ನೇತುಮ್ to take, ಮತಿಃ mind (decision), ಕೃತಾ has been made, ನ ಬಭೂವ did not happen, ತದಾ then, ಸೀತಾ Sita, ತಸ್ಯ his, ತತ್ that, ವಚನಂ words, ನ ಚಕಾರ did not follow, ತತಃ threafter, ಸುದುಃಖಿತಾ deeply grieved, ರಾಮಮ್ to Rama, ಇದಮ್ these words, ಅಬ್ರವೀತ್ said.

When the great Rama decided not to take her along with him to the forest, Sita, deeply grieved said these words.
ಇತ್ಯಾರ್ಷೇ ಶ್ರೀಮದ್ರಾಮಾಯಣೇ ವಾಲ್ಮೀಕೀಯ ಆದಿಕಾವ್ಯೇ ಅಯೋಧ್ಯಾಕಾಣ್ಡೇ ಅಷ್ಟಾವಿಂಶಸ್ಸರ್ಗಃ৷৷
Thus ends the twentyeighth sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.