Shloka 16
Sāvitrī–Satyavān Vivāha: Kanyāpradāna and Āśrama-Śīla (सावित्री-सत्यवान्विवाहः)
रावणस्तु यतिर्भूत्वा मुण्ड: कुण्डी त्रिदण्डधूक्ू,रावण मूँड़ मुड़ाने, भिक्षापात्र हाथमें लिये एवं त्रिदण्डधारी संन्यासीका रूप धारण करके और मारीच मृग बनकर--दोनों उस स्थानपर गये। मारीचने विदेहनन्दिनी सीताके समक्ष अपना मृगरूप प्रकट किया
rāvaṇas tu yatir bhūtvā muṇḍaḥ kuṇḍī tridaṇḍadhṛk, bhikṣāpātra-hastaḥ saṃnyāsī-rūpaṃ dhṛtvā mārīcaś ca mṛgo bhūtvā—ubhau tau tasmin deśe jagmatuḥ; mārīcena videha-nandinī-sītāyāḥ samakṣaṃ sva-mṛga-rūpaṃ pradarśitam.
Sinabi ni Mārkaṇḍeya: Si Rāvaṇa, na nag-anyong isang asceta—kalbo ang ulo, may dalang mangkok ng limos, at may hawak na tridaṇḍa (tatlong tungkod)—ay nagtungo sa lugar na iyon; samantalang si Mārīca ay nag-anyong usa. Magkasama silang dumating doon, at ipinakita ni Mārīca ang anyo niyang usa sa harap ni Sītā, ang minamahal na anak na babae ng Videha. Ipinahihiwatig ng tagpong ito kung paanong umuusad ang adharma sa pamamagitan ng panlilinlang: ang anyong banal ay ginagamit upang iligaw ang matuwid, sinusubok ang pag-unawa at pagpipigil.
मार्कण्डेय उवाच
Educational Q&A
Adharma often operates by masking itself in the symbols of dharma; therefore ethical life requires discernment (viveka) and caution, not merely reverence for outward appearances.
Rāvaṇa approaches in the deceptive guise of a renunciant carrying the triple staff and begging bowl, while Mārīca takes the form of a deer and reveals it before Sītā, setting the trap that will lead to her abduction.