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वाल्मीकि-रामायणम्       vālmīki-rāmāyaṇam - book-5, chapter-30

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ततः शाखान्तरे लीनं दृष्ट्वा चलितमानसा ।
सा ददर्श कपिं तत्र प्रश्रितं प्रियवादिनम् ॥१॥
1. tataḥ śākhāntare līnaṃ dṛṣṭvā calitamānasā ,
sā dadarśa kapiṃ tatra praśritaṃ priyavādinam.
1. tataḥ śākhāntare līnam dṛṣṭvā calitamānasā sā
dadarśa kapim tatra praśritam priyavādinam
1. tataḥ sā calitamānasā,
śākhāntare līnam praśritam priyavādinam kapim tatra dṛṣṭvā,
dadarśa
1. Then, having seen him concealed among the branches, her mind became agitated. She saw the humble and kindly-speaking monkey there.
सा तु दृष्ट्वा हरिश्रेष्ठं विनीतवदुपस्थितम् ।
मैथिली चिन्तयामास स्वप्नो ऽयमिति भामिनी ॥२॥
2. sā tu dṛṣṭvā hariśreṣṭhaṃ vinītavadupasthitam ,
maithilī cintayāmāsa svapno'yamiti bhāminī.
2. sā tu dṛṣṭvā hariśreṣṭham vinītavat upasthitam
maithilī cintayāmāsa svapnaḥ ayam iti bhāminī
2. tu maithilī sā bhāminī,
vinītavat upasthitam hariśreṣṭham dṛṣṭvā,
ayam svapnaḥ iti cintayāmāsa
2. But Sītā, the noble lady, seeing the best of monkeys who had appeared humbly, thought, "This must be a dream."
सा तं समीक्ष्यैव भृशं विसंज्ञा गतासुकल्पेव बभूव सीता ।
चिरेण संज्ञां प्रतिलभ्य चैव विचिन्तयामास विशालनेत्रा ॥३॥
3. sā taṃ samīkṣyaiva bhṛśaṃ visaṃjñā gatāsukalpeva babhūva sītā ,
cireṇa saṃjñāṃ pratilabhya caiva vicintayāmāsa viśālanetrā.
3. sā tam samīkṣya eva bhṛśam visaṃjñā
gatāsu-kalpā iva babhūva
sītā cireṇa saṃjñām pratilabhya
ca eva vicintayāmāsa viśāla-netrā
3. sītā tam samīkṣya eva bhṛśam
visaṃjñā gatāsu-kalpā iva babhūva
ca viśāla-netrā cireṇa saṃjñām
pratilabhya eva vicintayāmāsa
3. Upon seeing him, Sītā became deeply unconscious, as if she had almost lost her life. After a long time, having regained her senses, the wide-eyed Sītā began to ponder deeply.
स्वप्नो मयायं विकृतो ऽद्य दृष्टः शाखामृगः शास्त्रगणैर्निषिद्धः ।
स्वस्त्यस्तु रामाय सलक्ष्मणाय तथा पितुर्मे जनकस्य राज्ञः ॥४॥
4. svapno mayāyaṃ vikṛto'dya dṛṣṭaḥ śākhāmṛgaḥ śāstragaṇairniṣiddhaḥ ,
svastyastu rāmāya salakṣmaṇāya tathā piturme janakasya rājñaḥ.
4. svapnaḥ mayā ayam vikṛtaḥ adya dṛṣṭaḥ
śākhā-mṛgaḥ śāstra-gaṇaiḥ
niṣiddhaḥ svasti astu rāmāya sa-lakṣmaṇāya
tathā pituḥ me janakasya rājñaḥ
4. adya mayā ayam vikṛtaḥ śākhā-mṛgaḥ
dṛṣṭaḥ śāstra-gaṇaiḥ niṣiddhaḥ
rāmāya sa-lakṣmaṇāya tathā me
pituḥ rājñaḥ janakasya svasti astu
4. Today I had this disturbing dream: I saw a monkey, which is deemed inauspicious by sacred texts. May there be well-being for Rāma and Lakṣmaṇa, and also for my father, King Janaka.
स्वप्नो ऽपि नायं न हि मे ऽस्ति निद्रा शोकेन दुःखेन च पीडितायाः ।
सुखं हि मे नास्ति यतो ऽस्मि हीना तेनेन्दुपूर्णप्रतिमाननेन ॥५॥
5. svapno'pi nāyaṃ na hi me'sti nidrā śokena duḥkhena ca pīḍitāyāḥ ,
sukhaṃ hi me nāsti yato'smi hīnā tenendupūrṇapratimānanena.
5. svapnaḥ api na ayam na hi me asti
nidrā śokena duḥkhena ca pīḍitāyāḥ
sukham hi me na asti yataḥ asmi
hīnā tena indu-pūrṇa-pratimānanena
5. ayam svapnaḥ api na [asti] hi me
śokena duḥkhena ca pīḍitāyāḥ nidrā na
asti yataḥ tena indu-pūrṇa-pratimānanena
hīnā asmi hi me sukham na asti
5. This cannot be a dream, for I have no sleep, tormented as I am by sorrow and anguish. Indeed, I have no happiness, because I am separated from him whose face is like the full moon.
अहं हि तस्याद्य मनो भवेन संपीडिता तद्गतसर्वभावा ।
विचिन्तयन्ती सततं तमेव तथैव पश्यामि तथा शृणोमि ॥६॥
6. ahaṃ hi tasyādya mano bhavena saṃpīḍitā tadgatasarvabhāvā ,
vicintayantī satataṃ tameva tathaiva paśyāmi tathā śṛṇomi.
6. aham hi tasya adya manaḥ bhavena
saṃpīḍitā tad-gata-sarva-bhāvā
vicintayantī satatam tam
eva tathā eva paśyāmi tathā śṛṇomi
6. hi aham adya bhavena saṃpīḍitā,
tasya tad-gata-sarva-bhāvā manaḥ [asti] tam eva satatam vicintayantī tathā eva paśyāmi tathā śṛṇomi
6. Indeed, today I am utterly tormented in my mind by the god of love (bhava), with my entire being (bhāva) fixed on him. Constantly contemplating only him, I see him and hear him just as if he were present.
मनोरथः स्यादिति चिन्तयामि तथापि बुद्ध्या च वितर्कयामि ।
किं कारणं तस्य हि नास्ति रूपं सुव्यक्तरूपश्च वदत्ययं माम् ॥७॥
7. manorathaḥ syāditi cintayāmi tathāpi buddhyā ca vitarkayāmi ,
kiṃ kāraṇaṃ tasya hi nāsti rūpaṃ suvyaktarūpaśca vadatyayaṃ mām.
7. manorathaḥ syāt iti cintayāmi
tathā api buddhyā ca vitarkayāmi
kim kāraṇam tasya hi na asti rūpam
suvyaktarūpaḥ ca vadati ayam mām
7. manorathaḥ syāt iti cintayāmi
tathā api buddhyā ca vitarkayāmi
kim kāraṇam tasya hi rūpam na asti
ca ayam suvyaktarūpaḥ mām vadati
7. I think, 'This must be a mere mental projection.' Nevertheless, I also ponder it deeply with my intellect. What is the reason? For indeed, that one (the true speaker) has no form, yet this one (before me) speaks to me with a very distinct appearance.
नमो ऽस्तु वाचस्पतये सवज्रिणे स्वयम्भुवे चैव हुताशनाय ।
अनेन चोक्तं यदिदं ममाग्रतो वनौकसा तच्च तथास्तु नान्यथा ॥८॥
8. namo'stu vācaspataye savajriṇe svayambhuve caiva hutāśanāya ,
anena coktaṃ yadidaṃ mamāgrato vanaukasā tacca tathāstu nānyathā.
8. namaḥ astu vācaspataye sa-vajriṇe
svayambhuve ca eva hutāśanāya anena
ca uktam yat idam mama agrataḥ
vana-okasā tat ca tathā astu na anyathā
8. vācaspataye sa-vajriṇe svayambhuve
ca eva hutāśanāya namaḥ astu ca anena
vana-okasā mama agrataḥ yat idam
uktam tat ca tathā astu na anyathā
8. Homage to the Lord of Speech (Vācaspati) along with Indra (Vajrin), and indeed to Svayambhū (brahman) and to the fire god (Hutāśana). And whatever has been spoken before me by this forest dweller (vanaukas), let that be exactly so, and not otherwise.