यस्य सीता भवेद्भार्या यं च हृष्टा परिष्वजेत्।
अतिजीवेत्स सर्वेषु लोकेष्वपि पुरंदरात्॥
yasya sītā bhaved bhāryā yaṁ ca hṛṣṭā pariṣvajet
atijīvet sa sarveṣu lokeṣv api purandarāt
yasya = who would have; sītā = Sītā; bhavet bhāryā = as his wife; yam = whom; ca = and; hṛṣṭā = in happiness; pariṣvajet = she would embrace; atijīvet = will live longer; saḥ = he; sarveṣu = in all; lokeṣu = the worlds; api = even; purandarāt = than Purandara.
He, who would have Sītā as his wife and whom she would embrace in happiness, will live longer than even Purandara in all the worlds.1
1 Now here Śūrpaṇakhā begins to preach a message to Rāvaṇa that he has not yet heard—that he would be benefitted with a long life by “marrying” Sītā-devī. There is no question of a jīvātmā possessing or controlling the internal potency of the Supreme Personality of Godhead, what to speak of “marrying” her who is eternally married to the Supreme Lord. Actually, the living entity begins to destroy his secure state of being the eternal servant of Kṛṣṇa in devotion as soon as he tries to enjoy anything that belongs to Kṛṣṇa. This verse marks the beginning of Śurpaṇakhā’s motivated and target-specific advertisement of Sītā’s beauty and glory, and it will capture Rāvaṇa’s imagination, as we will note.
[Śūrpaṇakhā intends to convey the following:] “If she stays as [someone’s] wife [even] without embracing [him], that is, by the happiness of her mere presence and so on, he would surpass all the worlds and live—his life would be filled with extreme happiness that surpasses [that of] all the worlds. If she embraces [someone in happiness] even once without becoming his wife, he will live much better than even Purandara.”
NOTE. When we become enamored with the possessions of the Supreme Personality of Godhead, we are putting ourselves in deep trouble.
Therefore, Śrī Īśopaniṣad (1) instructs us:
īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat
tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.