Sītā’s entry into the pavilion

Dohas

jāni suavasaru sīya taba paṭhaī janaka bōlāī.

catura sakhīṃ suṃdara sakala sādara calīṃ lavāīṃ..246.. [1-246]

Finding it an appropriate occasion Janaka then sent for Sītā; and Her companions, all lovely and accomplished, escorted Her with due honour.

Chaupais

siya sōbhā nahiṃ jāi bakhānī. jagadaṃbikā rūpa guna khānī..

upamā sakala mōhi laghu lāgīṃ. prākṛta nāri aṃga anurāgīṃ.. [1-246-1]

siya barania tēi upamā dēī. kukabi kahāi ajasu kō lēī..

jau paṭataria tīya sama sīyā. jaga asi jubati kahāom kamanīyā.. [1-246-2]

girā mukhara tana aradha bhavānī. rati ati dukhita atanu pati jānī..

biṣa bārunī baṃdhu priya jēhī. kahia ramāsama kimi baidēhī.. [1-246-3]

jau chabi sudhā payōnidhi hōī. parama rūpamaya kacchapa sōī..

sōbhā raju maṃdaru siṃgārū. mathai pāni paṃkaja nija mārū.. [1-246-4]

Sītā’s beauty defies all description, Mother of the universe that She is and an embodiment of charm and excellence. All comparisons seem to me too poor; for they have affinity with the limbs of mortal women. Proceeding to depict Sītā with the help of those very similes why should one earn the title of an unworthy poet and court ill-repute? Should Sītā be likened to any woman of this material creation, where in this world shall one come across such a lovely damsel? The goddess of speech (Sarasvatī), for instance, is a chatterer; while Bhavānī possesses only half a body (the other half being represented by her lord, Śiva). And Rati (Love’s consort) is extremely distressed by the thought of her husband being without a form. And it is quite out of the question to compare Videha’s Daughter with Rāma, who has poison and spirituous liquor for her dear brothers. Supposing there was an ocean of nectar in the form of loveliness and the tortoise serving as a base for churning it was an embodiment of consummate beauty, and if splendour itself were to take the form of a cord, the erotic sentiment should crystallize and assume the shape of Mount Mandara and the god of love himself were to churn this ocean with his own hands-

Dohas

ēhi bidhi upajai lacchi jaba suṃdaratā sukha mūla.

tadapi sakōca samēta kabi kahahiṃ sīya samatūla..247.. [1-247]

And if from such churning were to be born a Lakṣmī, who was the source of all loveliness and joy, the poet would even then hesitatingly declare her as analogous to Sītā.

Chaupais

caliṃ saṃga lai sakhīṃ sayānī. gāvata gīta manōhara bānī..

sōha navala tanu suṃdara sārī. jagata janani atulita chabi bhārī.. [1-247-1]

bhūṣana sakala sudēsa suhāē. aṃga aṃga raci sakhinha banāē..

raṃgabhūmi jaba siya pagu dhārī. dēkhi rūpa mōhē nara nārī.. [1-247-2]

haraṣi suranha duṃdubhīṃ bajāī. baraṣi prasūna apacharā gāī..

pāni sarōja sōha jayamālā. avacaṭa citaē sakala bhuālā.. [1-247-3]

sīya cakita cita rāmahi cāhā. bhaē mōhabasa saba naranāhā..

muni samīpa dēkhē dōu bhāī. lagē lalaki lōcana nidhi pāī.. [1-247-4]

Sītā’s clever companions escorted Her to the arena, singing songs in a charming voice. A beautiful Sāri (covering for the body) adorned Her youthful frame; the Mother of the universe was incomparable in her exquisite beauty. Ornaments of all kinds had been beautifully set in their appropriate places, each limb having been decked by Her companions with great care. When Sītā stepped into the arena, men and women alike were fascinated by Her charms. The gods gladly sounded their kettledrums, while celestial damsels rained down flowers in the midst of songs. In Her lotus-like hands sparkled the wreath of victory, as She cast a hurried glance at all the princes. While Sītā looked for Śrī Rāma with anxious heart, all the princes found themselves in the grip of infatuation. Presently Sītā discovered the two brothers by the side of the sage, and Her eyes greedily fell on them as on a long-lost treasure.

Dohas

gurajana lāja samāju baḍa dēkhi sīya sakucāni..

lāgi bilōkana sakhinha tana raghubīrahi ura āni..248.. [1-248]

Out of natural bashfulness that She felt in the presence of elders and at the sight of the vast assemblage, Sītā shrank into Herself; and drawing the Hero of Raghu’s race into Her heart She turned Her eyes towards Her companions.

Chaupais

rāma rūpu aru siya chabi dēkhēṃ. nara nārinha pariharīṃ nimēṣēṃ..

sōcahiṃ sakala kahata sakucāhīṃ. bidhi sana binaya karahiṃ mana māhīṃ.. [1-248-1]

haru bidhi bēgi janaka jaḍatāī. mati hamāri asi dēhi suhāī..

binu bicāra panu taji naranāhu. sīya rāma kara karai bibāhū.. [1-248-2]

jaga bhala kahahi bhāva saba kāhū. haṭha kīnhē aṃtahu ura dāhū..

ēhiṃ lālasāom magana saba lōgū. baru sāomvarō jānakī jōgū.. [1-248-3]

taba baṃdījana janaka baulāē. biridāvalī kahata cali āē..

kaha nṛpa jāi kahahu pana mōrā. calē bhāṭa hiyaom haraṣu na thōrā.. [1-248-4]

Beholding Śrī Rāma’s beauty and Sītā’s loveliness men and women alike forgot to close their eyelids. All of them felt anxious in their heart but hesitated to speak; they inwardly prayed to the Creator, “Quickly take away, O Creator, Janaka’s stupidity and give him right understanding like ours, so that the king without the least scruple may abandon his vow and give Sītā in marriage to Rāma. The world will speak well of him and the idea will find favour with all. On the other hand, if he persists in his folly, he shall have to rue it in the end. Everyone is absorbed in the ardent feeling that the dark-complexioned youth is a suitable match for Janaka’s daughter.” Then Janaka summoned the heralds, and they came eulogizing his race. The king said, “Go round and proclaim my vow.” Forthwith they proceeded on their mission; there was not a little joy in their heart.