Shloka 34
Sāvitrī–Satyavān Vivāha: Kanyāpradāna and Āśrama-Śīla (सावित्री-सत्यवान्विवाहः)
उस समय यतिको अपने आश्रमपर आया हुआ देख धर्मको जाननेवाली जनकनन्दिनी सीता फल-मूलके भोजन आदिके अतिथिसत्कारके लिये उसे निमन्त्रित किया ।। अवमन्य तत: सर्व स्वरूपं प्रत्यपद्यत । सान्त्वयामास वैदेहीमिति राक्षसपुजड्भव:,राक्षसराज रावण सीताकी दी हुई उन सभी वस्तुओंकी अवहेलना करके अपने असली रूपमें प्रकट हो गया और विदेहराजकुमारीको इस प्रकार सान्त्वना देने लगा--
tadā yatiṃ svāśrame samāyātaṃ dṛṣṭvā dharmajñā janakanandinī sītā phala-mūla-bhojanādibhir atithi-satkārārthaṃ tam āmantrayām āsa || avamanya tataḥ sarvaṃ svarūpaṃ pratyapadyata | sāntvayām āsa vaidehīm iti rākṣasa-puṅgavaḥ || rākṣasa-rājo rāvaṇaḥ sītayā dattāḥ sarvā vastūn avajñāya nijam eva svarūpaṃ prakaṭīkṛtya videha-rāja-kumārīṃ tathā sāntvayituṃ pravavṛte—
当时，悉多——阇那迦之女，明达法度——见一位苦行者来到茅庵，便依待客之礼相邀，以果实、根茎等清简之物奉之。然他尽皆轻蔑，遂弃伪装，复其本相。于是罗刹之王罗波那，这群罗刹中的魁首，在傲然拒绝悉多所献的一切之后，便以貌似“安慰”的言辞，开始对毗提诃的公主开口。
मार्कण्डेय उवाच
Educational Q&A
The verse highlights atithi-dharma—honoring a guest—as a hallmark of righteousness, embodied by Sītā. It also shows how adharma operates through deceit: the disguised intruder rejects hospitality and reveals his true nature, underscoring that contempt for dharmic norms signals moral corruption.
A figure arrives at the hermitage in the guise of an ascetic. Sītā dutifully offers simple forest hospitality. The visitor scorns her offerings, drops the disguise, reveals himself as Rāvaṇa, and begins speaking to Sītā in a manipulative, ‘consoling’ manner.