Sloka & Translation

ततः प्रहृष्टा प्रतिपूर्णमानसा

यशश्विनी भर्तुरवेक्ष्य भाषितम्।

धनानि रत्नानि च दातुमङ्गना

प्रचक्रमे धर्मभृतां मनस्स्विनी।।2.30.47।।


Having heard her husband, the glorious and broadminded Sita was delighted with her desires fulfiled. She made preparations to gift away her wealth including jewels to the virtuous.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे त्रिंशस्सर्गः।।
Thus ends the thirtieth sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.
[Rama consents to take Sita to the forest--instructs her to distribute their precious possessions on the eve of their departure]

सान्त्व्यमाना तु रामेण मैथिली जनकात्मजा।

वनवासनिमित्ताय भर्तारमिदमब्रवीत्।।2.30.1।।


वनवासनिमित्ताय for stay in forest, रामेण by Rama, सान्त्व्यमाना consoled, जनकात्मजा Janaka's daughter, मैथिली Maithili, भर्तारम् to husband, इदम् these words, अब्रवीत् said.

In response to Rama's consolation with regard to her stay in the forest, the daughter of Janaka, Maithili (Sita) said:
सा तमुत्तमसंविग्ना सीता विपुलवक्षसम्।

प्रणयाच्चाभिमानाच्च परिचिक्षेप राघवम्।।2.30.2।।


उत्तमसंविग्ना agitated for a supreme cause, सा सीता that Sita, विपुल वक्षसम् man of broadchested, राघवम् scion of the Raghu dynasty, प्रणयात् out of love, अभिमानाच्च injured selfrespect, परिचिक्षेप blamed.

Sita agitated over a supreme cause upbraided the broadchested scion of the Raghu race out of love and injured selfrespect.
किं त्वाऽमन्यत वैदेहः पिता मे मिथिलाधिपः।

राम जामातरं प्राप्य स्त्रियं पुरुषविग्रहम्।।2.30.3।।


राम O Rama, पुरुषविग्रहम् in the form of a man, स्त्रियम् a woman, त्वा you, जामातरम् as soninlaw, प्राप्य having obtained, मिथिलाधिपः king of Mithila, वैदेहः lord of Videha, मे पिता my father, किम् what, अमन्यत thought of.

O Rama while accepting you as soninlaw did my father, king of Mithila and lord of Videha ever think that you are a woman in the guise of a man?
अनृतं बत लोकोऽयमज्ञानाद्यदि वक्ष्यति।

तेजो नास्ति परं रामे तपतीव दिवाकरे।।2.30.4।।


तपति in a blazing, दिवाकरे इव like in the Sun, रामे in Rama, परम् great, तेजः splendour, नास्ति is not to be found, अयं लोकः this world, अज्ञानात् out of ignorance, वक्ष्यति यदि if they say so, then that one, अनृतम् is a falsehood, बत 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.
किं हि कृत्वा विषण्णस्त्वं कुतो वा भयमस्ति ते।

यत्परित्यक्तुकामस्त्वं मामनन्यपरायणाम्।।2.30.5।।


त्वम् you, अनन्यपरायणाम् with none else as her refuge, माम् me, परित्यक्तुकामः (इति) यत् that you want to desert, त्वम् you, किं हि कृत्वा for what reason, विषण्णः depressed, ते to you, कुतः वा from where, भयम् fear, अस्ति exists.

What may be the cause for your fear and depression behind your desire to desert one who is so exclusively devoted to you?
द्युमत्सेनसुतं वीर सत्यवन्तमनुव्रताम्।

सावित्रीमिव मां विद्धि त्वमात्मवशवर्तिनीम्।।2.30.6।।


वीर O valiant one, माम् me, द्युमत्सेन सुतम् son of Dyumatsena, सत्यवन्तम् Satyavanta, अनुव्रताम् faithfully following, सावित्रीमिव like Savitri, आत्मवशवर्तिनीम् remaining under your subordination, विद्धि 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.
न त्वहं मनसाऽप्यन्यं द्रष्टाऽस्मि त्वदृतेऽनघ।

त्वया राघव गच्छेयं यथाऽन्या कुलपांसिनी।।2.30.7।।


अनघ O sinless one, राघव Rama, कुलपांसनी a woman who bring disgrace to the family, अन्या यथा like any other ordinary woman, अहम् I, त्वदृते except you, अन्यम् other one, मनसापि even in mind, न द्रष्टास्मि not see, त्वया with you, गच्चेयम् 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.
स्वयं तु भार्यां कौमारीं चिरमध्युषितां सतीम्।

शैलूष इव मां राम परेभ्यो दातुमिच्छसि।।2.30.8।।


राम O Rama कौमारीम् young, चिरम् for a long time, अध्युषिताम् living with you, सतीम् chaste, भार्याम् wife, माम् me, शैलूषः इव like an actor, स्वयम् on your own accord, परेभ्यः to others, दातुम् to give, इच्छसि 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.
यस्य पथ्यं च रामाऽत्थ यस्य चार्थेऽवरुध्यसे।

त्वं तस्य भव वश्यश्च विधेयश्च सदाऽनघ।।2.30.9।।


अनघ O sinless, राम O Rama यस्य whose, पथ्यम् welfare, आत्थ are speaking, यस्य च अर्थे
on account of whom, अवरुध्यसे you are preventing me, त्वम् you, तस्य for him, सदा always, वश्यः च subservient, विधेयः च also obedient, भव 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).
स मामनादाय वनं न त्वं प्रस्थातुमर्हसि।

तपो वा यदि वाऽरण्यं स्वर्गो वा स्यात्सह मे त्वया।।2.30.10।।


सः त्वम् such as you, माम् me, अनादाय without taking me, वनम् to the forest, प्रस्थातुम् to set forth, नार्हसि it does not behove you, तपो वा either for penance, यदि वा or, अरण्यम् to forest, स्वर्गो वा or to heaven, मे me, त्वया सह स्यात् 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.
न च मे भविता तत्र कश्चित्पथि परिश्रमः।

पृष्ठतस्तव गच्छन्त्या विहारशयनेष्विव।।2.30.11।।


तव your, पृष्ठतः behind, गच्छन्त्याः going, मे to me, तत्र there, पथि on the way, विहारशयनेष्विव on a pleasure stroll or in a (luxurious) couch, कश्चित् even a little, परिश्रमः strain, न भविता will not be.

While following you, I will feel no fatigue there on the way as if I am going on a pleasurestroll or in a comfortable couch.
कुशकाशशरेषीका ये च कण्टकिनो द्रुमाः।

तूलाजिनसमस्पर्शा मार्गे मम सह त्वया।।2.30.12।।


त्वया सह along with you, मार्गे on the way, कुशकाशशरेषीकाः Kusha, white reeds, Sara and Ishika grasses, कण्टकिनः thorny, ये द्रुमाः च other trees, तूलाजिन समस्पर्शाः 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.
महावातसमुद्धूतं यन्मामपकरिष्यति।

रजो रमण तन्मन्ये परार्थ्यमिव चन्दनम्।।2.30.13।।


रमण O Charming one महावातसमुद्धूतम् raised by the stormy wind, यत् which, रजः dust, माम् me, अपकरिष्यति will harm, तत् that one, परार्थ्यम् most excellent, चन्दनम् इव like sandal powder, मन्ये 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.
शाद्वलेषु यथा शिश्ये वनान्ते वनगोचर।

कुथास्तरणतल्पेषु किं स्यात्सुखतरं ततः।।2.30.14।।


वनगोचर Rover of the forest, वनान्ते on the outskirts of the forest, शाद्वलेषु on the meadows (of tender green grass), यथा as, शिश्ये I will lie down, ततः more than that, कुथास्तरणतल्पेषु in the couch spread with carpets, सुखतरम् more comfortable, स्यात्किम् 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.
पत्रं मूलं फलं यत्त्वमल्पं वा यदि वा बहु।

दास्यसि स्वयमाहृत्य तन्मेऽमृतरसोपमम्।।2.30.15।।


त्वम् you, यत् whichever, पत्रम् leaf, मूलम् root, फलम् fruit, अल्पं वा even a little, यदि वा or, बहु much, स्वयम् on your own, आहृत्य having collected, दास्यसि you will give me, तत् that
one, मे to me, अमृतरसोपमम् like nectar, (भवेत् 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.
न मातुर्न पितुस्तत्र स्मरिष्यामि न वेश्मनः।

आर्तवान्युपभुञ्जाना पुष्पाणि च फलानि च।।2.30.16।।


तत्र there, आर्तवानि seasonal, पुष्पाणि flowers, फलानि च also fruits, उपभुञ्जाना while enjoying, मातुः mother, न स्मरिष्यामि will not remember, पितुः न not about father, वेश्मनः about home, न will not.

Enjoying the seasonal flowers and fruits in the forest, I will not remember my mother or father or home.
न च तत्र ततः किञ्चिद्द्रष्टुमर्हसि विप्रियम्।

मत्कृते न च ते शोको न भविष्यामि दुर्भरा।।2.30.17।।


ततः for that reason, तत्र there, किञ्चित् even a little, विप्रियम् unpleasant, द्रष्टुम् to see, नार्हसि does not behove you, मत्कृते on my account, ते to you, शोकः sorrow, न will not come, दुर्भरा burden, न भविष्यामि 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.
य स्त्वया सह स स्वर्गो निरयो यस्त्वया विना।

इति जानन्परां प्रीतिं गच्छ राम मया सह।।2.30.18।।


त्वया सह in your company, यः that which is obtained, सः that alone, स्वर्गः is heaven, त्वया विना without you, निरयः is hell, इति thus, जानन् while being aware, राम Rama, मया सह along with me, पराम् great, प्रीतिम् pleasure, गच्छ obtain.

Wherever I be with you is heaven and without, hell. O Rama, recognise this truth, and derive great pleasure in my company.
अथ मामेवमव्यग्रां वनं नैव नयिष्यति।

विषमद्यैव पास्यामि मा विशं द्विषतां गमम्।।2.30.19।।


अथ otherwise, एवम् in this way, अव्यग्राम् with unhesitant disposition, माम् me, वनम् to the forest, नैव नयिष्यति यदि if you do not at all take, अद्यैव rightaway, विषम् poison, पास्यामि will drink, द्विषताम् enemies', वशम् in the company of, मा गमम् 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).
पश्चादपि हि दुःखेन मम नैवास्ति जीवितम्।

उज्झितायास्त्वया नाथ तदैव मरणं वरम्।।2.30.20।।


नाथ O Lord, त्वया by you, उज्झितायाः of an abandoned lady, मम to me, पश्चादपि even afterwards, दुःखेन through grief, जीवितम् life, नैवास्ति will not be there, तदैव than abandonment, मरणम् death, वरम् is better.

If forsaken, O Lord I shall not live a life of sorrow. Instant death is better (than abandoned existence).
इमं हि सहितुं शोकं मुहूर्तमपि नोत्सहे।

किं पुनर्दशवर्षाणि त्रीणि चैकं च दुःखिता।।2.30.21।।


इमम् this, शोकम् grief, मुहूर्तमपि even for a moment, सहितुम् to endure, नोत्सहे will not agree, दश ten, त्रीणि three, एकं च one, वर्षाणि years, दुःखिता a grieving woman, किं पुनः 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.
इति सा शोकसन्तप्ता विलप्य करुणं बहु।

चुक्रोश पतिमायस्ता भृशमालिङ्ग्य सस्वरम्।।2.30.22।।


सा that Sita, शोकसन्तप्ता tormented with grief, आयस्ता exhausted, इति thus, करुणम् piteously, बहु profusely, विलप्य lamenting, पतिम् husband, आलिङ्ग्य embracing, सस्वरम् with loud voice, भृशम् tightly, चुक्रोश cried.

Tormented with grief, Sita piteously and profusely lamented, and then exhausted, embraced her husband tightly and cried bitterly.
सा विद्धा बहुभिर्वाक्यैर्दिग्धैरिव गजाङ्गना।

चिरसन्नियतं बाष्पं मुमोचाग्निमिवारणिः।।2.30.23।।


दिग्धै: arrows smeared with poison, गजाङ्गना इव like a cowelephant, सा she, बहुभिः many, वाक्यैः with words, विद्धा was pierled, चिरसन्नियतम् longsuppressed, बाष्पम् tears, आरणिः अग्निमिव like fire produced by arani (a firekindling stick), मुमोच released.

Pierced by so many words (of objection from Rama), Sita felt like a cowelephant penetrated by poisonsmeared arrrows. And shed her longsuppressed tears like arani (a firekindling stick) kindling fire.
तस्या स्फटिकसङ्काशं वारि सन्तापसम्भवम्।

नेत्राभ्यां परिसुस्राव पङ्कजाभ्यामिवोदकम्।।2.30.24।।


तस्याः her, नेत्राभ्याम् from the eyes, सन्तापसम्भवम् arising out of distress, स्फटिक सङ्काशम् like crystal, वारि water, पङ्कजाभ्याम् from two lotuses, उदकमिव like water, परिसुस्राव flowed.

Crystallike tears arising out of distress flowed from her eyes like water trickling from two lotuses.
तच्चैवामलचन्द्राभं मुखमायतलोचनम्।

पर्यशुष्यत बाष्पेण जलोद्धृतमिवाम्बुजम्।।2.30.25।।


अमलचन्द्राभम् possessing the brightness of the stainless Moon, आयतलोचनम् having large eyes, तत् that, मुखंचैव from the face, जलोद्धृतम् plucked from water, अम्बुजमिव like a lotus, बाष्पेण with tears, पर्यशुष्यत withered.

Her face with large eyes assumed the brightness of an immaculate Moon and withered with tears like a lotus plucked out of water.
तां परिष्वज्य बाहुभ्यां विसंज्ञामिव दुःखिताम्।

उवाच वचनं रामः परिविश्वासयंस्तदा।।2.30.26।।


तदा then, रामः Rama, दुःखिताम् in grief, विसंज्ञामिव as if fainted, ताम् her, बाहुभ्याम् with arms, परिष्वज्य having embraced, परिविश्वासयन् creating her confidence, वचनम् words, उवाच 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:
न देवि तव दुःखेन स्वर्गमप्यभिरोचये।

न हि मेऽस्ति भयं किञ्चित्स्वयम्भोरिव सर्वतः।।2.30.27।।


देवि O Devi, तव your, दुःखेन with grief, स्वर्गमपि even heaven, न अभिरोचये I do not desire, मे to me, स्वयम्भोरिव like selfcreated Brahma, सर्वतः from everything, किञ्चित् even a little, भयम् fear, नास्ति हि is not there.

When you are in grief O Devi I do not desire even heaven. Like the selfcreated Brahma, I have no fear for any one.
तव सर्वमभिप्रायमविज्ञाय शुभानने।

वासं न रोचयेऽरण्ये शक्तिमानपि रक्षणे।।2.30.28।।


शुभानने O one possessing auspicious countenance, रक्षणे in protecting you, शक्तिमानपि even though powerful, तव your, सर्वम् fully, अभिप्रायम् intention, अविज्ञाय without knowing, अरण्ये in the forest, वासम् your residing, न रोचये 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.
यत्सृष्टाऽसि मया सार्धं वनवासाय मैथिलि।

न विहातुं मया शक्या कीर्तिरात्मवता यथा।।2.30.29।।


मैथिलि O daughter of Mithila (Sita), यत् since, मयासार्धम् along with me, वनवासाय for living in the forest, सृष्टासि created, आत्मवता by selfrespecting, कीर्तिर्यथा like reputation, मया by me, विहातुम् to abandon, न शक्या 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 selfrespecting man cannot forsake his reputation.
धर्मस्तु गजनासोरु सद्भिराचरितः पुरा।

तं चाहमनुवर्तेऽद्य यथा सूर्यं सुवर्चला।।2.30.30।।


गजनासोरु O Lady with thighs like the trunk of an elephant, धर्मः righteousness, पुरा formerly, सद्भिः by virtuous men, आचरितः is practised, सुवर्चला wife of Sun (Suvarchala), सूर्यं यथा like Sun, तम् that righteousness, अहम् I, अद्य now, अनुवर्ते 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.
न खल्वहं न गच्छेयं वनं जनकनन्दिनि।

वचनं तन्नयति मां पितु स्सत्योपबृंहितम्।।2.30.31।।


जनकनन्दिनि O daughter of Janaka, अहम् I, वनम् to the forest, न खलु न गच्छेयम् it is not that I shall not go, पितुः father's, सत्योपबृंहितम् nourished by truth, तत् वचनं that word, माम् me, नयति 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
एष धर्मस्तु सुश्रोणि पितुर्मातुश्च वश्यता।

अतश्च तं व्यतिक्रम्य नाहं जीवितुमुत्सहे।।2.30.32।।


सुश्रोणि O one with beautiful posteriors, पितुः of father, मातुश्च of mother, वश्यता in obedience, एषः this one, धर्मस्तु is a righteous act, अतश्च for that reason, तम् that (word of truth), व्यतिक्रम्य disobeying, अहम् I, जीवितुम् to live, न उत्सहे 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.
अस्वाधीनं कथं दैवं प्रकारैरभिराध्यते।

स्वाधीनं समतिक्रम्य मातरं पितरं गुरुम्।।2.30.33।।


स्वाधीनम् within our reach, मातरम् mother, पितरम् father, गुरुम् preceptor, समतिक्रम्य over stepping, अस्वाधीनम् beyond reach, दैवम् God, प्रकारैः in various ways, कथम् how, अभिराध्यते 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)?
यत्त्रयं तत्त्रयो लोकाः पवित्रं तत्समं भुवि।

नान्यदस्ति शुभापाङ्गे तेनेदमभिराध्यते।।2.30.34।।


शुभापाङ्गे O one having lovely side glances, यत्र which, त्रयम् all the three (father, mother
and preceptor), तत्र that, त्रयः three, लोकाः worlds, तत्समम् equal to those three, पवित्रम् अन्यत् any other holy thing, लोके in the world, नास्ति none, तेन therefore, इदम् this, अभिराध्यते is worshipped.

Where these three(mother,father and preceptor) equal to the three worlds are, O one with loverly sideglances, there is none in this world as holy. Therefore, they are
to be worshipped.
न सत्यं दानमानौ वा न यज्ञाश्चाप्तदक्षिणाः।

तथा बलकरा स्सीते यथा सेवा पितुर्हिता।।2.30.35।।


सीते O Sita, पितुः of father, सेवा service, यथा as, हिता salutary, तथा so, सत्यम् truth, न not, दानमानौ charity, honour, न not, आप्तदक्षिणाः gifts for the revered ones, यज्ञाःच sacrifices, बलकराः न 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.
स्वर्गो धनं वा धान्यं वा विद्याः पुत्रास्सुखानि च।

गुरुवृत्त्यनुरोधेन न किञ्चिदपि दुर्लभम्।।2.30.36।।


गुरुवृत्त्यनुरोधेन fulfilling father's desire, स्वर्गः is heaven, धनं वा or wealth, धान्यं वा or foodgrains, विद्याः learning, पुत्राः sons, सुखानि च comforts, किञ्चिदपि anything, दुर्लभम् difficult to obtain, न 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.
देवगन्धर्वगोलोकान्ब्रह्मलोकां स्तथाऽपरान्।

प्राप्नुवन्ति महात्मानो मातापितृपरायणाः।।2.30.37।।


मातापितृपरायणाः people devoted to the service of parents, महात्मानः great men,
देवगन्धर्वगोलोकान् the world of the gods, gandharvas, and the cows or Visnu, ब्रह्मलोकम् the world of Brahma, तथा and, अपरान् other worlds, प्राप्नुवन्ति 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.
स मां पिता यथा शास्ति सत्यधर्मपथे स्थितः।

तथा वर्तितुमिच्छामि स हि धर्मस्सनातनः।।2.30.38।।


सत्यधर्मपथे On the path of truth and dharma, स्थितः firmly fixed, सः पिता such father, माम् me, यथा as, शास्ति commands, तथा accordingly, वर्तितुम् to abide by, इच्छामि wish सः that one, सनातनः eternal, धर्मः हि 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.
मम सन्ना मतिस्सीते त्वां नेतुं दण्डकावनम्।

वसिष्यामीति सा त्वं मामनुयातुं सुनिश्चिता।।2.30.39।।


सीते O Sita, त्वाम् you, दण्डकावनम् to Dandaka forest, नेतुम् to take you, मम my, मतिः mind, सन्ना is determined, सा त्वम् such you, वसिष्यामि I can live in the forest, इति like that, माम् me, अनुयातुम् to follow, सुनिश्चिता 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.
सा हि सृष्टाऽनवद्याङ्गि वनाय मदिरेक्षणे।

अनुगच्छस्व मां भीरु सहधर्मचरी भव।।2.30.40।।


मदिरेक्षणे O one with fascinating eyes, अनवद्याङ्गि exquisitely beautiful, सा you, वनाय to the forest, सृष्टा you have been created, भीरु O gentle lady, माम् me, अनुगच्छस्व follow
me, सहधर्मचरी carrying out together duties, भव 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.
सर्वथा सदृशं सीते मम स्वस्य कुलस्य च।

व्यवसायमनुक्रान्ता कान्ते त्वमतिशोभनम्।।2.30.41।।


कान्ते O my lovely beloved, सीते Sita, त्वम् you, मम for me, स्वस्य your own, कुलस्य च of the family, सर्वथा in all ways, सदृशम् befitting, अतिशोभनम् highly dignified, व्यवसायम् resolution, अनुक्रान्ता 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.
आरभस्व शुभश्रोणि वनवासक्षमाः क्रियाः।

नेदानीं त्वदृते सीते स्वर्गोऽपि मम रोचते।।2.30.42।।


शुभश्रोणि O One with beautiful buttocks Sita, वनवासक्षमाः suitable for residing in the forest, क्रियाः those acts, इदानीम् now, आरभस्व commence, सीते O Sita, त्वदृते without you, मम to me, स्वर्गोपि even heaven, न रोचते 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.
ब्राह्मणेभ्यश्च रत्नानि भिक्षुकेभ्यश्च भोजनम्।

देहि चाशंसमानेभ्य स्सन्त्वरस्व च मा चिरम्।।2.30.43।।


आशंसमानेभ्यः for the needy, ब्राह्मणेभ्यः to brahmins, रत्नानि च jewels, भिक्षुकेभ्यः to mendicants, भोजनं च food also, देहि you may bestow, सन्त्वरस्व च hasten, मा चिरम् do not delay.

Give away your jewels to brahmins who need them and food to religious mendicants. Hurry up Do not delay.
भूषणानि महार्हाणि वरवस्त्राणि यानि च।

रमणीयाश्च ये केचित्क्रीडार्थाश्चाप्युपस्कराः।।2.30.44।।

शयनीयानि यानानि मम चान्यानि यानि च।

देहि स्वभृत्यवर्गस्य ब्राह्मणानामनन्तरम्।।2.30.45।।


महार्हाणि highly valuable, यानि all, भूषणानि ornaments, वरवस्त्राणि excellent clothing, रमणीयाः charming, ये केचित् whichever, क्रीडार्थाः meant for sport, उपस्कराः articles, मम my, शयनीयानि couches, यानानि chariots, अन्यानि other, यानि च all things, स्वभृत्यवर्गस्य to your attendants, देहि give, अनन्तरम् after that, ब्राह्मणानाम् 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.
अनुकूलं तु सा भर्तुर्ज्ञात्वा गमनमात्मनः।

क्षिप्रं प्रमुदिता देवी दातुमेवोपचक्रमे।।2.30.46।।


सा देवी Devi, आत्मनः her own, गमनम् departure, भर्तुः with her husband, अनुकूलम् is favourable, ज्ञात्वा having come to know, प्रमुदिता happy, क्षिप्रम् quickly, दातुमेव to gift away, उपचक्रमे 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).