Sundara Kanda 20

Chapter 20

In this chapter Ravana entices Seetha with wealth, gems, sovereignty over all wives of Ravana.

sa taam parivR^itaaM diinaaM niraanandaaM tapasviniim |
saakaarai: madhurai: vaakyai: nyadarshayata raavaNaH || 5-20-1

Ravana conveyed his feelings to mother Seetha ,  who was surrounded by ogresses, wretched,  without happiness, looking pitiable and in pensive mood thinking of Rama.

maaM dR^iSTvaa naaganaasoru guuhamaanaa stanodaram |
adarshanamivaatmaanaM bhayaannetuM tvamichchasi || 5-20-2

kaamaye tvaam vishaalaakshi bahumanyasva maaM priye |
sarvaaN^gaguNasampanne sarvalokamanohare || 5-20-3

neha kechinmanuSyaa vaa raakshasaaH kaamaruupiNaH |
vyapasarpatu te siite bhayam mattaH samutthitam || 5-20-4

O lovable one!  Due to fear of looking at me, you are covering your trunk and belly. "O wide eyed one! You are endowed with bodily excellencies, pleasing to all people. I desire you. respect me. O Seetha! Here there are no humans or ogres with ability to change form. Let your fear caused due to me be removed."

From these statements of Ravana, we should understand how our mind tries to entangle us by cheating our conscience by showing several preys.

We fear to see or talk those things which we are not supposed to see or talk out of fear that some one dear to us or known to us observes that and dislike us. However, we never hesitate to do such things when no one observes us.

Those  who does not believe in God, and does not see God in all and surroundings, thinks that there is no one to notice our deeds and we can do anything we want,   Indicating this Ravana,  questioned mother Seetha,  “Why do you fear.. no one is here.”

svadharmo rakshasaaM bhiiru sarvathaiva na samshayaH |
gamanaM vaa parastriiNaam haraNam sampramathya vaa || 5-20-5

"O one with fear! Obtaining women belonging to others or abducting by force is the righteous deed for ogres by all means. There is no doubt in this."

                                                                                                            

The mind incites the atma (soul) that belongs to the Paramaatma, and makes them dance according to its whims. This is the nature of our mind. By nature Soul is pure. However, due to karmic deeds it bows to the mind when it enters in the physical body.  Al lsouls are like women belonging to others as they belong to God and are borne by Him. Ravana’s words indicate that the nature of the mind is to take control of souls and direct it according to its ideas.

evaM caitadakaamaaM tu na tvaaM sprakshyaami maithili |
kaamam kaamaH shariire me athaakaamaM praartataam || 5-20-6

"O Seetha! Though it is righteous to demons to abduct other’s woman, I will not touch you without your desire."

devi neha bhayam kaaryam mayi vishvasihi priye |
praNayasva cha tatvaena maivam bhuuH shikalaalasaa || 5-20-7

"O queen of my heart! Don’t be fearful. O love! Believe in me. Truly become mine with love. Do not become absorbed in sorrow like this."

We should take note of the Ravanas words – evaM caitadakaamaaM tu na tvaaM sprakshyaami maithili | - Though it is righteous to demons to abduct other’s woman, I will not touch you without your desire.

This reveals the secret behind the mind abducting the soul. Though it is the nature of the mind to abduct the souls, it will not do that to those souls that have no desire to act according to its directions. Thus, the desire is the cause of the bondage of souls with the physical body and the mind embedded in it. It is because of the desire of mother Seetha to have the golden deer (inspite of being in presence of God),  Ravana could capture Her. However, as She is thinking now only of RAMA and she does not want none else, Ravana could not touch her.

evaM caitadakaamaaM ….. (20.6)

“Akaama” word has two meanings. One is WITHOUT DESIRE and the other is ONE WITH DESIRE ON VISHNU (since “A” means Vishnu as Lord Krishna revealed in Bhagavadgita). Those souls which meditates on Vishnu and do not want anything other than Vishnu shall not be entangled by mind or mundane pleasures.

Ravana continued to say further,

ekaveNii dharaashayyaa dhyaanaM malinamambaram |
asthaane.apyupavaasashcha naitaanyaupayikaani te || 5-20-8

"Single plait, the bed of ground,mediation,dirty cloth,fasting at an inappropriate time - all these are not useful to you."

vichitraaNi cha maalyaani chandanaanyagaruuNi cha |
vividhaani cha vaasaaMsi dvyaanyaabharaNaani cha || 5-20-9
mahaarhaNi cha paanaani shayanaanyaasanaani cha |
giitam nR^ittaM cha vaadyaM cha labha maM praapya maithili || 5-20-10

"O Seetha! Please accept and enjoy wonderful garlands, sandals, Agallochums, a variety of cloths and best ornaments, the best drinks, beds and seats, song and dance and musical instrument."

striiratnamasi maivam bhuuH kuru gaatreSu bhuuSaNam |
maaM praapya hi katham nu syaastvamanarhaa suvigrahe || 5-20-11

"You are a gem among women. Do not be like this. Make decoration on your limbs. O one with a good body! Getting me how will you become unsuited for luxuries?"

idam te chaaru samjaatam yauvanam vyativartate |
yadatiitaM punarnaiti srotaH shiighramapaamiva || 5-20-12

"This your youth born beautifully is passing away. Like the flow of water, whichever youth is quickly passing away will not come back again."

tvaaM kR^itvoparato manye ruupakartaa sa vishvasR^ik |
na hi ruupopamaa tvanyaa tavaasti shubhadarshane || 5-20-13

"O one with auspicious appearance! The creator of form, that creator of the world, Lord Brahma has made you and stopped - I think thus. There is not another who is equal to your appearance."

Our mind also advice us in the same way as Ravana did to mother Sita. When we are in the path of self realization, to divert attention our mind does make us contemplate … Why the long hair? Why the meditation? Why saffron robes? Why the penance? Why the prayers? Why to fast? Why the dirty clothes? ….When we are in the stage to enjoy  mundane pleasures, why to ignore them? If so at this time, can we enjoy them at a later stage? ….

Those who think the soul is nothing but physical body, would think that this human birth is to enjoy all we come across. Like Ravana , these are worried that the youth is getting wasted or running out without much enjoyment. Human birth is like the youth stage in soul’s journey. Before it passes away, one should realize the true nature of soul and its relation to God. This is the  secret behind saying that all God’s are ever youthful. Those who have undissociated  thought on Paramatma are Gods. That is the real youth.

Ravana continues to say …..

tvaam samaaasaadya vaidehi ruupayauvanashaaliniim |
kaH pumaanativarteta saakshaadapi pitaamahaH || 5-20-14

"O Seetha! Obtaining you endowed with beauty and youth, which man even if he is Lord Brahma himself will disregard (leave) you."

yadyatpashyaami te gaatram shiitaamshusadR^ishaanane |
tasmimstasmin pR^idhushroNi cakshurmama nibadhyate || 5-20-15

"O one with face like that of moon! O one with broad hips! Your whichever limb I see, my eye is getting tied in that that limb."

bhava maithili bhaayaa me mohamenam visarjaya |
bahviinaamuttamastriiNaamaahR^itaanaamitastataH || 5-20-16
sarvaapaameva bhadraM te mamaagramahiSii bhava |

"O Seetha! Become my wife. Leave this ignorance. In all my many best women brought from here and there, become foremost consort. Let there be auspicious to you."

lokebho yaani ratnaani sampramathyaahR^itaani vai || 5-20-17
taani me bhiiru sarvaaNi raajyam chaitadahaM cha te |

"O timid one! Whatever gems that have been brought by force, all those, my  this kingdom and also myself belong to you."

vijitya pR^ithiviiM sarvaaM naanaanagaramaaliniim || 5-20-18
janakaaya pradaasyaami tava hetorvilaasini |

"O charmful lady! Conquering the entire earth together with chain of various cities for your sake, I can give to king Janaka.

neha pashyaami loke.anyam yo me pratibalo bhavet || 5-20-19
pashya me sumahadviiryamapratidvandvamaahave |

"In this world I do not see another one who is equally matched to me. See my very great power."

asakR^itsamyuge bhagnaa mayaa vimR^iditadhvajaaH || 5-20-20
ashaktaaH pratyaniikeSu sthaatuM mama suraasuraaH |

"Suras and Asuras defeated with broken flags by me in war many times are powerless to stand in an army against me."

ichchha maaM kriyataamadya pratikarma tavottamam || 5-20-21
saprabhaaNyavasajyantaaM tavaaMge bhuuSaNaani cha |
saadhu pashyaami te ruupam samyuktaM pratikarmaNaa || 5-20-22

"Desire me! Now let your best decoration be made. On your body let ornaments also with great brilliance be fit. I will see well your form together with decoration."

pratikarmaabhisamyuktaa daakshiNyena varaanane |
bhumkSva bhogaanyathaakaamaM piba bhiiru ramasva cha || 5-20-23

"O one with best face! O timid one! With consideration enjoy luxuries according to your desire together with decoration. Drink. Rejoice."

yathechchham cha prayachchha tvaM pR^ithiviim vaa dhanaani cha |
lalasva mayi visrabdhaa dhR^iSTamaajJNaapayasva cha || 5-20-24

"You donate land and wealth according to your wish. With confidence behave freely in my matter. Fearlessly order also."

matrpasaadaallalantyaashcha lalantaaM baandhavaastava |
buddhiM mamaanupashya tvam shriyam bhadre yashashcha me || 5-20-25

" By my grace with your sporting, tour relatives will also sport. O auspicious one! You see my wealth and my fame."

kiM kariSyasi raameNa subhage chiiravaasasaa |
nikSiptavijayo raamo gatashriirvanagocharaH || 5-20-26
vratii sthaNDilashaayii cha shaN^ke jiivati vaa na vaa |

"O beautiful one! What can you do with Rama clad in tatters, with lost hope of victory, with gone fortune. Roaming in forests, observing austerities and also sleeping on floor, I doubt if Rama is alive or not."

na hi vaidehi raamstvaaM draSTuM vaa pyupalassyate || 5-20-27
purobalaakairasitairme ghorjyotsnaamivaavR^itaam |

"O Seetha, Rama indeed does not get opportunity even to see you like moonlight covered by dark clouds with cranes at the front."

na chaapi mama hastaattvaaM praaptumarhati raaghavaH || 5-20-28
hiraNyakashipuH kiirtimindrahastagataamiva |

"Like Keerthi got by Hiranyakasipu from Indra's hand, Rama is not suited to get you from my hands."

chaarusmite chaarudati chaarunetre vilaasini || 5-20-29
mano harasi me bhiiru suparNaH panngaM yathaa |

"O one with a beautiful smile! O one with beautiful teeth!O one with beautiful eyes! O charmful one! O timid one! You are stealing my heart like a serpent stolen by Garuda.

kliSTakausheyavasanaam tanviimapyanalamkR^itaam || 5-20-30
tvaaM dR^iSTvaa sveSu daareSu ratiM nopalabhaamyaham |

"You are Wearing a silk cloth in a bad condition. You are emaciated. Even though you have not decorated, seeing you I am not getting happiness in my wives."

antH puravinaasinyaH striyaH sarvaguNaanvitaaH || 5-20-31
yaavantyo mama sarvaasaamaishvaram kuru jaanaki |

"O Seetha!  have sovereignty on all of  women living in gynaeceum endowed with all virtues,."

mama hyasitakeshaante trailokyapravaraaH striyaH || 5-20-32
taastvaaM parichariSyanti shriyamapsaraso yathaa |

"O one with black hair! My those women who are the best among the three worlds will serve you like the  apsarasas serve goddess of wealth."

yaani vaishravaNe subhru ratnaani cha dhanaani cha || 5-20-33
taani lokaamshcha sushroNi maaM cha bhumkSva yathaasukham |

"O one with beautiful hips! O one with beuatiful eyebrows! Enjoy according to your comfort whatever gems and wealth belonging to Kubera, all those three worlds and me."

na raamastapasaa devi na balena vikramaiH || 5-20-34
na dhanena mayaa tulyastejasaa yashasaapi vaa |

"O Seetha! Rama is not equal to me by austerity, not equal by might; not equal by strength, not equal by wealth or by brilliance and by fame."

These are the thoughts and words of the jives who think that body is soul. This is the behavior of the egoistic mind. It leads to a thought of “I am greater than God”. This takes us away from the God by enticing us to wealth, luxuries and other mundane pleasures. Let us see the last words of Ravana, which are similar to what our mind advice, us every day.

piba vihara ramasva bhuMkSva bhogaan |
dhananichauam pradishaami mediniim cha |
mayi lala lalane yathaasukham tvam |
tvayi cha sametya lalantu baandhavvaste || 5-20-35

"O playful one! I will give hordes of wealth and land. You drink. Roam freely and play. Enjoy luxuries. Sport  according to comfort in me. Your relatives may sport together in you."

Reading this verse one feels as if it is like the wayward walk of a drunkard. This is the bad advice given by our mind everyday.   It says as if it the only means and ends of the birth in the human form. Ravana advised the same.

kanakavimalahaarabhuuSitaaN^gii |
vihara mayaa saha bhiiru kaananaani || 5-20-36

"O timid one! With body decorated with gold colored, pure garlands, roam with me in forests born at sea shore filled with groups of flowered trees and with humble bees."

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe vimShaH sargaH

Thus completes 20th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Sundara Kanda 19

Chapter 19

In this chapter Valmiki describes the plight of Seetha in Ashoka garden in detail.

tasminneva tataH kaale raajaputrii tvaninditaa |
ruupayauvanasampannaM bhuuSaNottamabhuuSitam || 5-19-1
tato dR^iSTvaiva vaidehii raavaNam raakshasaadhipam |
praavepata varaarohaa pravaate kadalii yathaa || 5-9-2

Thereafter at that time Seetha a princess without any blame of excellent limbs shook like a plantain tree in wind on seeing Ravana the king of rakshasas endowed with beauty and youth adorned with excellent ornaments.

aacchhaadyodaramuurubhyaaM baahubhyaaM ca payodharau |
upaviSTaa vishaalaakSii rudantii varavarNinii || 5-19-3

The wide eyed Seetha with excellent color covering stomach with thighs and breasts with hands sat down crying.

dashagriivastu vaidehiim rakSitaaM raakshasiigaNaiH |
dadarsha diinaam duHkhaartaaM naavaM sannaamivaarNave || 5-19-4

Ravana saw Seetha protected by batches of ogres looking miserable being struck with grief like a ship in danger in the sea.

asaMvR^itaayaamaasiinaam dharaNyaam saMshitavrataam |
chinaaM prapatitaaM bhuumau shaakhaamiva vanaspateH || 5-19-5

Hanuma saw Seetha sitting down on uncovered land, with a firm resolve, like a branch of a tree fallen down on earth being torn from the tree.

malamaNDanacitraaN^giim maNDanaarhaamamaNDitaam |
mR^iNaalii paN^kadigdheva vibhaati na vibhaati ca || 5-19-6

Hanuma saw Seetha with a stange body with dirt as ornament, who although suited to decorate with ornaments was without ornaments. Although She was shining like a lotus stem covered with mud, She was not shining also.

samiipam raajasimhasya raamasya viditaatmanaH |
saN^kalpahayasamyuktairyaantiimiva manorathaiH || 5-19-7

Seetha was as though going near to Rama a lion among kings with a famous personality with desires as chariot tied with thoughts as horses.

shuSyantiim rudatiimekaaM dhyaanashokaparaayaNaam |
duHkhasyaantamapashyantiiM raamaaM raamamanuvrataam || 5-19-8

Seetha a pleasant one, was emaciated, was crying, being alone having surrendered to Her thoughts and sorrow not seeing the end of grief, following the will of Rama.

cheSTamaanaaM tathaaviSTaaM pannagendravadhuumiva |
dhuupyamaanaam graheNeva rohiNiiM dhuumaketunaa || 5-19-9

And also Seetha was like a great she-serpent writhing under the spell of an incantation. She was like Rohini being fumigated by a smoke colored planet called Ketu.

vR^ittashiilakule jaataamaacaaravati dhaarmike |
punaH samskaaramaapannaaM jaataamiva ca duSkule || 5-19-10

Being born in a virtuous traditional family with good conduct and character and getting married, Seetha appeared as if She was born in a bad family.

abhuutenaapavaadena kiirtiim nipatitaamiva |
amnaayaanaamayogena vidyaaM prashithilaamiva || 5-19-11

Seetha was like fame fallen down due to false blame. She was like education ruined due to lack of learning by heart.

sannaamiva mahaakiirtiM shraddhaamiva vimaanitaam |
prajJNaamiva parikSiiNaamaashaaM pratihataamiva || 5-19-12

Seetha was like deteriorated great fame, like insulted faith, like an understanding grown feeble, like dulled hope.

aayatiimiva vidhvastaamaajJNaaM pratihataamiva |
diiptaamiva dishaM kaale puujaamapahR^itaamiva || 5-19-13

Seetha was like an expectation destroyed, like an order flouted; like a blazing quarter during a period of destruction, like a worship stolen.

padminiimiva vidhvastaaM hatashuuraaM camuumiva |
prabhaamiva tamodhvastaamupakSiiNaamivaapagaam || 5-19-14

Seetha was like a lotus destroyed, like an army with killed warriors, like light destroyed by darkness, like vanished river.

vediimiva paraamR^iSTaaM shaantaamagnishikhaamiva |
paurNamaasiimiva nishaaM raahugrastendumaNDalaam || 5-19-15

Seetha was like an altar desecrated, like a tongue of fire gone out, like a full moon night with moon devoured by Rahu.

utkR^iSTaparNakamalaaM vitraasitavihaN^gamaam |
hastihastaparaamR^iSTamaakulaaM padminiimiva || 5-19-16

Seetha was like a lotus pond agitated with torned out leaves and lotuses, being roughly treated by the trunk of an elephant.

patishokaaturaaM shuSkaaM nadiiM visraavitaamiva |
parayaa mR^ijayaa hiinaam kR^iSNapakshanishaamiva || 5-19-17

Grieved for husband, Seetha was like a river which has dried uo with water caused to flow out lacking best washing, was like a new moon night.

sukumaariim sujaataaN^giiM ratna garbhagR^ihochitaam |
tapyamaanaamivoSNena mR^iNaaliimachiroddhR^itaam || 5-19-18

Seetha was a delicate one with well built limbs, accustomed to houses full of diamonds, being tormented by heat, like a lotus fibre uprooted short time back.

gR^ihiitaamaaLitaaM stambhe yuuthapena vinaakR^itaam |
niHshvasantiiM suduHkhaartaaM gajaraajavadhuumiva || 5-19-19

Seetha was like a she-elephant captured and tied to a pillar, made to be without the leader of herd, sighing, very much tormented by grief.

ekayaa diirghayaa veNyaa shobhamaanaamayatnataH |
niilayaa niiradaapaaye vanaraajyaa mahiimiva || 5-19-20

With a long single plait, shining without effort, Seetha was like the earth with dark groups of trees at the end of rainy season.

upavaasena shokena dhyaanena ca bhayena cha |
parikSiiNaaM kR^ishaaM diinaamalpaahaaraaM tapodhanaam || 5-19-21

Wasted, emaciated due to fasting, due to sorrow, due to thought and due to fear, Seetha was with limited food and with austerity as wealth.

aayaacamaanaam duHkhaartaaM praaJNjaliM devataamiva |
bhaavena raghumukhyasya dashagriivaparaabhavam || 5-19-22

Seetha was like a celestial being, tormented by grief and by thought with joined palms, desiring the defeat of Ravana at the hands of Sri Rama

samiikSamaaNaaM rudatiimaninditaaM |
supakSmataamraayatashuklalocanaam |
anuvrataaM raamamatiiva maithiliiM |
pralobhayaamaasa vadhaaya raavaNaH || 5-19-23

Ravana was trying to allure and threatening death to Seetha who was looking at every direction, crying, without blame, with good eye lids and reddish and white eyes, with an excessive vow to follow Sri Rama.

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe ekonaviMshaH sargaH

Thus completes 19th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Sundara Kanda 18

Chapter 18-1

Ravana’s arrival at Ashoka garden and Hanuma watching him

TadA viprEksha mAnasya vanam pushpita paadapam

Vichinvatascha VaidEhIm kincchit sheshA nishAbhavath !!18-1

Hanuma,  thus sitting on the tree branch,  was watching the Ashoka garden which was full of blossomed flowers.  Only few moments of the night was remaining at that time.

These nights are the different births a soul goes through. During the night an existing object appears as if it is not there. The birth that hides identity of a soul because of ignorance or lack of knowledge is equivalent to a night. After many such births, one gets an opportunity to search for the identity of soul and  one gets deeply involved in self realization. When such soul comes across an Acharya who can lead us in the right path, the soul gets  pious nature. That pious nature is a corollary to the full moon day. In those circumstances a devotee gets the right direction in self realization and an Acharya looks for such kind of souls. Hanuma is in that search now.

Hanuma’s search in Lanka started in the evening. When a little part of the night remained, that is in the early hours to sunrise, He could see mother Seeta.

The state in which mother Seeta is in at that time indicates the state of a soul that is undergoing birth and death cycle and finally would like to know the self and the God. The war between the soul and the mind in those circumstances is the argument that is exchanged between Seeta and Ravana. When a soul wins such an argument, he/she will be blessed by an Acharya. Hanuma will open the dialogue with Seeta, only after Seeta refuses  Ravana’s arguments.

At that time sunrays have come out of the clouds.

Shandanga vEda vidushAm krathu pravara yAjinAm

ShushrAva brahma ghOshAm  scha virAthrE brahmarakshasAm !! 18-2

Hanuma heard the sounds of vedic chants done by those Brahma Raakshas who are performing the daily morning abeinces.

Athaha mangalavAditrai shabdhai shrotra manOharaih

PrAbudhyata mahAbAhuh dashagrIvO mahAbalaha !! 18-3

At that time, Ravana, the one with strong arms, woke up as the musicians have played the auspicious music.

Vibudhyatu yadhAkAlam rAkshasEndraha pratApavAn

SrastamAlyAmbaradharO VaidEhIm  anvachintayat !! 18-4

Ravanas who was in a state in which his body is half covered with clothes and the garlands on his body are torned. Immediately after the rise, Ravana thought of Seeta.

Brisham niyukta stasyAm cha madanEna madOtkataha

Na sa tam rAksasaha kAmam shashA kAtmani gUhitam !! 18-5

S sarvAbharanaih yuktO bibhrah chriyah anuthamAm

TAm nagaih bahubhih jushtAm sarva pushpa palOpagaih !! 18-6

VritAm pushkarinIbhih scha nAnA pushpOpa shObhitAm

SadAmadaischa vihagair vichitrAm paramAdbhutAm !! 18-7

EehA mrigaih scha vividhaih jushtAm drishti manOharaih

VIdhIh samprEkshamAnah scha manikAnchana tOranAha !! 18-8

NAnA mriga ganA kIrnAm palaih prapatitaih vritAm

AshOka vanikAm Eva prAvishat santata drimAm !! 18-9

The lust filled Ravana immediately proceeded to see Seeta and entered into that wonderful Ashoka garden which was full of different varieties of  blossomed flowers, fruits and trees, and different animals.

AnganA shata mAtram tu tam vrajantam anuvrajat

MahEndram iva Paulastyam dEva gandharva yoshitah !! 18-10

Hundred ladies belonging to different demi gods and ladies belonging to Gandharvas followed the Ravana to the Ashoka garden.

DIpikAh kAnchanIh kAschit jahruh tatraha yoshitaha

VAlavya janahastAscha tAlavrintAni chAparAh !! 18-11

Chapter 18-2

KAnchanai: api bhringArai: jahruh salilam agrataha !

MandalAgran brisInchaiva grihyAnyAh prishtatho yayuh !! 18-12

KAchit ratnamayIm sthAlIm pUrnAm pAnasya bhAminI !

dakshinA dakshinE naiva tadA jagrAha pAnina !!18-13

RAja hamsa pratIkAsham cchatram pUrna shashi prabham!

Sauvarna dandam aparA grihItvaprishtatau yayau !! 18-14

NidrAmadaparItAkshyO RAvanasya uttamAh striyah!

Anujagmuh patim vIram ghanam vidyullathA iva !! 18-15

Some ladies followed RAvana with water filled KalashAams (made of Gold). Some other were carrying several drinks filled in silver vessels studded with jewels. One lady was holding a decorated, white umbrella on Ravana’s head and she was walking like an Swan. The wives of RAvana whos just got up from sleep followed him like the thunders follow the clouds.

VyAvidhahArakEyurAh samaA mridithavarnikAh !

samAgalitha kEshAntAh sa svEdavadanAh tadA !! 18-16

GhUrnantyO madashEshEna nidrayA cha shubhAnanAh !

slEdaklishtAngakusumAh sumAlya kula mUrdajAh !!18-17

PrayAntam nairutapatim nAryOh madiralOchanAh !

bahumAnA ccha kAmAccha priyA bhAryAh tam anvayah!! 18-18

The jewelry and different decorations on the bodies of the demoness, who followed RAvana, were dislocated form their original place. Their faces were filled with sweat and dirt as they just got up from the bed. All those are still in the sleepy mood because of the alcoholic drinks they had previous night.

Sa ccha kAmaparAdhInah patih tAsAm mahabalah !

SItAskta manA mandO madAnchitagatih babhau !! 18-19

RAvana was walking slowly, with thoughts filled with SIta and ego.

Tatah kAnchI ninAdam cha nUpurAnAm cha nissvanam !

shushrAva parama strInAm sa kapiH marutAtmajah !1 18-20

Hanuma who was sitting on the Shinshupa tree  also heard the beautiful sounds coming from the anklets and other jewelry of demoness.

Tam chApratimakarmAnam achintya bala paurusham !

dvAradEshamanuprAptam dadarsha HanUmAn kapiH !! 18-21

DIpikAbhih anEkAbhih samantAd avabhAsitam !

gandhatailAvasiktAbhih driyamAnAbhih agratah!!18-22

Hanuma had seen the powerful and valiant Raavana walking behind glowing lights and other vessels filled with perfumes and fragrant liquids.

KAmadarpanadaih yuktam jihmatAmrAya tEkshanam !

Samaksha miva kandarpam apavidhashArAsanam !! 18-23

MaditAmritaphEnAbhah arajOvastram uttamam !

salIla manukarshantam vimukatam saktam angadE !! 18-24

Raavana was wearing a white silk dress which was like the froth come out of the milk.  Hanuma has seen the Raavana adjusting his Angavastra in style.

Tam patravitapE lInah patrapushpaghanAvritah

samIpam iva sankrAntam nidhyAtum upachakramE !! 18-25

Hanuma blended in a branch full of leaves covered by groups of leaves and flowers started to see that Ravana as though coming near Him.

AvEkshamAnastu tatO dadarsha kapi kunjarah !

rUpayauvana sampannA RAvanasya varastriyah !! 18-26

Thereafter Hanuma, the best among Vanaras looking in all directions saw best women of Ravana full of beauty and youth.

TAbhih parivritO rAjA surUpAbhih mahA yashAh!

Tnmrigadvija sangushtam pravishtah pramadAvanam !! 18-27

King of great fame, Ravana, together with those women with good appearance entered that garden resounded by animals and birds.

KshIbO vichitrAbharana shankukarnO mahabalah!

tEna vishravasah putra ssa drishtO rAkshasAdipah !! 18-28

Vritah parama nArIbhih tArAbhih iva chandramAh!

Tam dadarsha mahAtEjAha tEjOvantam mahAkapiH !! 18-29

That king of Rakshasas who was intoxicated with wonderful ornaments, with pointed ears, son of Visravasa was like the moon together with stars, together with best women was seen by Hanuma. That great Vanara with great brilliance saw that Ravana with glory.

RAvanOyam mahAbAhuh iti sanchintya vAnarah !

avaplutO mahAtEjAh HanumAn  mArutAtmajah !! 18-30

Hanuma, the son of god of wind -Vanara  and of great brilliance,  thinking thus "This long armed one is Ravana",  and jumped down.

Sa tadAh pyugratEjA sannirdhUtah tasya tEjasA !

Patra guhyAntarE saktO HanumAn samvritObhavat !! 18-31

Hanuma, although having powerful energy,  was overshadowed by Ravana's brilliance and became rooted behind a group of leaves and was concealed.

Sa tAm asita kEshAntam sushrOnIm samhatastanIm !

Didrikshuh asitApAngAm upAvartata RAvanaha!! 18-32

That Ravana came near the tree, wishing to see charming, beautiful, black eyed  Seetha.

Sundara Kanda 17

Chapter 17-1

Tatah kumuda shandAbho nirmalO nirmalam svayam

PrajagAma nabhas chandrO hamsO neela mivOdakam  17-1

Moon in the sky is moving like a Swan in the black water.

Valmiki described the moon when Hanuma started His search in Lanka. Then inbetween, moon was in the middle of sky. Now, again when Hanuma is looking at mother Sita, Valmiki described the moon at the other side.  The brightness of the moon illuminates the objects in the darkness. In the same way, there are three stages in the search of God viz., Thinking,  Meditation, and Realization.

Hanuma heard from Sampathi that Seeta is in Lanka. That is the stage of learning. This was described in Kishkinda Kanda.

In Sundara Kanda, other three stages (thinking, meditation and realization).

When Hanuma began the search, it was the stage of Thinking. In other words, it is the stage of Jnanam.

As Hanuma proceeds to search, He was not interested in looking at other objects, and only thinks about Sita. Then moon was in the middle of the sky. Based on the description of Sita given by Rama (ie., the knowledge imparted by Acharya), Hanuma meditates on Sita. This is the second stage.

Then Hanuma has seen Sita in Ashoka garden. Now moon has reached other

side of the sky. This is the stage of Realization.

Saachivya miva kurvan sa prabha yA nirmala prabhaha

ChandramA rashmibhih sheetaih  sishEvE pavanAtmajam  17-2

As the moon guiding Him, Hanuma is watching mother Sita while sitting on the branch of a tree.

Sa dadarsha tata seethAm poorna chandra nibhAnanAm

ShokabhArai rivan yastAm bhAraih nAva mivAmbhasi  17-3

Mother Sita was engulfed in sarrow like a overloaded boat sinking in water.

DidrikshamAnO  VaidehIm HanumAn MAruthAthmajah

Sa dadarsha vidoorastA raakshaseeh ghOra darshanaah  17-4

That Hanuma, the son of the Vayu, saw the daughter of Videha king, Sita, who was surrounded by dreadful demoness.

EkaakshIm eka karnaam ca karma praavaranaam tadhA

AkarnAm shanku karnAm ca mastaka uchvAsa nAsikAm 17-5

AtikAyOthamAngIm ca tanudIrghashirOdharAm

DvastakEshIm tadAkEshIm kEshakambaladhArinIm  17-6

Lamba karma lalAtAm ca lambOdarapayOdharAm

LambOshtIm chubukOshtIm ca lambAsyAm lambajAnukAm 17-7

Hanuma has seen the demoness named EkAkshi, Ekakarni, Akarna, Shankukarna, Atikaaya, Dhvastikeshi, Akeshi, Keshakambaladhaarini, Lambakarna, Lambodara, Lamboshti, chubukoshti, Lambaasya, Lambajaanaka etc.

Chapter 17-2

HrasvAm dIrghAm tadhA kubjAm vikatAm vAmanAm tadhA

KarAlAm bhugnavaktrAn ca pingAkshIm vikritAnanAm   17-8

VikritA: pingalA: kAlI: krodanA: kalahapriyA:

kAlAyasa mahAshUla kUta mudgaradharInI  17-9

VarAha mriga shArdUla mahishAja shivAmukhI:

GajOshtra hayapAdIshcha nikhAtashirasO parA:  17-10

EkahastaIkapadAscha kharakarnyashvakarnikA:

GOkarnIrhastikarnIscha harikarnI stadAparA:  17-11

 AnAsA atinAsAscha tiryaghnasA vinAsikA:

GajasannibhanAsAscha lalAtOchvAsanAsikA: 17-12

HastipAdA mahApAdA gopAdA: pAdachUlikA:

AtimAtrashirOgrI:vA atimAtrakuchOdarI: 17-13

AtimAtrAsyanEtrAscha dIrghajihvA nakhAstadhA

AjAmukhI:  hastimukhI: gOmukhI: ssUkaramukhI: 17-14

HayOshtra kharavaktrAscha rAkshasI: gOradarshanA:

shUlamudgarahastAshcha krodhanA: kalahapriyA:  17-15

KarAlA dhUmrakEshI: ca rAkshasI: vikritAnanA:

pibantI: satatam pAnam sadA mAmsa surA priyA: 17-16

The description of the demoness surrounding mother Seeta is given here.

These are symbolic to the demonic nature exhibited by human behavior when the soul acts against the ParamAtma . Depending on appearance of different parts of body or expressions given, some persons are nick named. Thus those who have demonic or unnatural appearance in eyes, ears, stomach, face etc are named EkAkshi, Ekakarna ,….  Those demoness are with fearful faces, drunken, eating the meat and are ready to fight.

MAmsashOnitadigdhAngI: mAmsashOnitabhOjanA:

tA dadarsha kapishreshtO: rOmaharshana darshanA 17-17

The demoness have covered their body with meat and blood. On looking at those demoness, hair on Hanuma’s body got erect with fear.

Skandavantam upAsInA: parivArya vanaspatIm

tasyAdhastA: ccha tAm dEvIm rAjaputrI maninditAm 17-18

The tree on which Hanuma was sitting had a powerful base and demoness were sitting around that tree.

LakshayAmAsa LakshmIvAn HanumAn JanakAtmajAm

NishprabhAm shOkasantapTm malasankulamUrdhajAm 17-19

Hanuma has seen mother Seetha, the daughter of  the king Janaka, who was sitting below that tree. That Hanuma, who has achieved His goal to see mother Sita is LAKSHMIVAAN.

kshiiNapuNyaam chyutaam bhuumau taaraam nipatitaamiva |

She was lack luster being tormented by grief, with hair covered by dirt, with merits exhausted, like star fallen from heavens onto ground.

chaaritravyapadeshaaDyaaM bhartR^idarshanadurgataam || 5-17-20
bhuuSaNairuttamorhiinaam bhartR^ivaatsalyabhuuSaNaam |

She was rich with fame of lofty character, poor due to not seeing husband, lacking excellent ornaments, with husband's love as ornament.

raakshasaadhipasamruddhaam bandhubhishcha vinaa kR^itaam || 5-17-21
viyuuthaam simhasamruddhaam baddhaam gajavadhuumiva |

Being held captive by Ravana, without any relatives, She was like a she-elephant without herd, being detained by a lion.

chandrarekhaam payodaante shaaradaabrairivaavR^itaam || 5-17-22
kliSTaruupaamasamsparshaadayuktaamiva vallakiim |

She was like moon being covered by clouds at the end of rainy season with an appearance lacking lustre due to lack of contact with husband, was like an unplucked Veena.

sa taam bhartavashe yuktaamayuktaam raakshasiivashe || 5-17-23
ashokavanikaamadhye shokasaagaramaaplutaam |

Hanuma saw Seetha being suited to be with her husband, in the custody of ogresses, in the middle of Ashoka garden being immersed in an ocean of grief

taabhiH parivR^itaam tatra sagrahaamiva rohiNiim || 5-17-24
dadarsha hanumaan deviim lataamakusumaamiva |

Hanuma saw Seetha there surrounded by those ogresses, like Rohini with planets, like a creeper without flowers.

saa malena ca digdhaaN^giivapuSaa caapyalaMkR^itaa || 5-17-25
mR^iNaalii paN^kadigdheva vibhaati cha na bhaati cha |

With body smeared with dirt, being graced by Her body, that Seetha shone and also did not shine, like a lotus-fibre covered with dirt.

malinena tu vastreNa parikliSTena bhaaminiim || 5-17-26
saMvR^itaam mR^igashaabaakshiiM dadarsha hanumaan kapiH |
taam deviiM diinavadanaamadiinaaM bhartR^itejasaa || 5-17-27
rakshitaam svena shiilena siitaamasitalochanaam |

The monkey Hanuma saw that Seetha with great beauty with black eyes, covered by a cloth which was creased and dirty, with eyes of a deer, with a pitiful face, not depressed due to the brilliance of her husband, protected by her own character.

taam dR^iSTvaa hanumaan siitaam mR^igashaabanibhekshaNaam |
mR^igakanyaamiva trastaam viikshamaaNaam samantataH || 5-17-28
dahantiimiva niHshvaasairvR^ikSaan pallavadhaariNaH |
samghaatamiva shokaanaam duHkhasyormimivothitaam || 5-17-29

Hanuma became happy on seeing Seetha with eyes of a fawn, fearful like a she-deer, seeing trees with young shoots, as though being burnt by sighs, like a bundle of grief, with a wave of sorrow risen up.

taam kshamaaM suvibhaktaaN^giiM vinaabharaNashobhiniim |
praharSamatulam lebhe maarutiH prekSya maithiliim || 5-17-30

Hanuma the son of wind god on seeing Seetha that Seetha like the goddess earth, with well divided body parts shining eve without ornaments, obtained great joy.

harSajaani cha so.ashruuNi taam dR^iSTvaa madirekSaNaam |
mumuche hanumaamstatra namashcakre cha raaghavam || 5-17-31

Hanuma on seeing Seetha there with intoxicating eyes shed tears of joy and also paid obeisance to Sri Rama.

namaskR^itvaa raamaaya lakshmaNaaya cha viiryavaan |
siitaadarshanasamhR^iSTo hanumaan samvR^ito.abhavat || 5-17-32

Being joyful on seeing Seetha, Hanuma the mighty one paid obeisance to Sri Rama and to Lakshmana and became covered with leaves.

ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe saptadashaH sargaH

Thus completes 17th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Sundara Kanda 16

Hanuma is grief stricken seeing the plight of Seetha, in that garden being surrounded by ogresses. He becomes firm in mind that She is indeed Seetha, based on Her auspicious bodily marks.

prashasya tu prashastavyaam siitaam taam hari pumgavaH |
guNa abhiraamam raamam ca punaH cintaa paro abhavat || 5-16-1

The best among vanaras praising that Seetha who is fit to be praised, and also praising Sri Rama who is full of Good virtues, became immersed in thought again.

sa muhuurtam iva dhyaatvaa baaSpa paryaakulekSaNaH |
siitaam aashritya tejasvii hanumaan vilalaapa ha || 5-16-2

That Hanuma, the radiant one, thinking for a moment with eyes tormented with tears, cried about Seetha.

maanyaa guru viniitasya lakSmaNasya guru priyaa |
yadi siitaa api duhkha aartaa kaalo hi duratikramaH || 5-16-3

Hanuma thought that if Seetha , one who is respected by the Lakshmana who is trained by Gurus like Vashishta, is stricken with grief, then destiny is indeed difficult to withstand.”

raamasya vyavasaayaj~naa lakSmaNasya ca dhiimataH |
na atyartham kSubhyate devii gangaa iva jalada aagame || 5-16-4

 “Knowing the effort of Sri Rama and of sagacious Lakshmana, Seetha is not worried a lot, like Ganga in the rainy season.”

Two aspects helps those who are in the path of self realization. They are :

1.      The determination of the God to protect those who seek Him.

2.      The knowledgeable Sages/Gurus

Rama said –

SAKRIDEVA PRAPANNAYA TAVAASMEETI CA YAACHATE

ABHAYAM SARVA  BHOOTEBHYO  DADAAMYE TAT DVRATAM MAMA

Rama said it is his Vrita to protect those whos says they belong to Him. This statement of God is the protector for all of us. In Dandakaranya, during Aranya vaasa, when Rama promised the sages to protect their Yagna the demons, Mother Seetha tries to stop Rama saying that He has no animosity with demons hence he should not kill them. Rama said then that –

Apahyam jeevitham jahyam tvaam va seethe sa lakshmanaam

Nathu pratignaam samshritya braahmanebhyo visheshataha  (Aranya Kanda 10-19)

To keep the word given to those who sought his help, if required I will sacrifice my life, seetha, or even Lakshmana. This determination of the God is the protector of all the Jivas.

The saga of sagacious Lakshmana is the surrendering principle for us. When Rama wanted to go behind the deceitful deer on Seeta’s request, Lakshmana said that deer is not the real deer and it is indeed Maareecha. Then, when Seetha was lost, Lakshmana has consoled Rama and encouraged and helped Rama in the Search for Seetha without loosing heart. This nature of Lakshmana is the guiding torch for us in pursuing our effort to reach God.

God is comp assionate to protect those who surrender to Him. When God ignores those who surrenders to Him due to individuals karmic deeds,  Acharya / guru interferes and reminds Him his Nature.

tulya shiila vayo vR^ittaam tulya abhijana lakSaNaam |
raaghavo arhati vaidehiim tam ca iyam asita iikSaNaa || 5-16-5

 “Sri Rama is suited to Seetha with Her well matched character (shiila), age (vayo) and conduct (Vrittam) ; with well matched pedigree (abhijana – family history) and characteristics this black-eyed Seetha is also suited to Him.”

To be a suitable match, the bride and bride groom should have 4 equal qualities – Character, age, conduct and pedigree. Seetha and Rama have these qualities equivalent to each other.

Rama has protected a crow , an eagle (Jatayu), a villager (Guha), a forest lady (Shabari) and even a demon (Vibhishana) when they surrendered unto Him.Seetha protects those who are eligible for it even if they don’t surrender to Her. She  protected the demons who trouble her in Lanka.  Hence the character of Seetha and Rama is equal.

When Rama was 24 years old, Seetha was 18 years (according to Valmiki Ramayan). This is supposed to be ideal age for the couples.

When they are separated, they were worried abou t the other much than themselves.

Rama belongs to Ikshvaaku dynasty and Seetha was from Videeha dynasty.

Their physical beauty is also suitable to each other.

After describing above for equivalent characters of Rama and Seetha, Valmiki has described an additional quality of Seetha – Asithekshana (black-eyed).

In Sundara Kanda,  Seetha was described with the beuty of eyes and smile on various occassions – ASITHEKSHANA, VISHAALAKSHI & SHUCHISMITA.

Seetha has never got angry on demons surrounding her in Ashokavana. Alsc She was always compassionate towards Ravana and adviced him to surrender to Rama. Her eye never showed the anger. She always showed compassion in her eyes. This was an additional quality of mother Seetha.

taam dR^iST vaa nava hema aabhaam loka kaantaam iva sh.riyam |
jagaama manasaa raamam vacanam ca idam abraviit || 5-16-6

Seeing that Seetha with the radiance of new gold, like the goddess Laksmi, delightful to the world, Hanuma went by heart to Sri Rama spoke these words also.

asyaa hetor vishaala akSyaa hato vaalii mahaa balaH |
raavaNa pratimo viirye kabandhaH ca nipaatitaH || 5-16-7

 “For the sake of this Seetha, the wide eyed one, Vali of great strength has been killed, Kabanda also equalling Ravana in strength has been felled.”

viraadhaH ca hataH samkhye raakSaso bhiima vikramaH |
vane raameNa vikramya mahaa indreNa iva shambaraH || 5-16-8

 “In the forest during war Virada of horrible prowess has been killed by Rama by valour, like Sambara by Mahendra.”

catur dasha sahasraaNi rakSasaam bhiima karmaNaam |
nihataani jana sthaane sharair agni shikha upamaiH || 5-16-9

 “At Janastaana fourteen thousands of rakshasas of terrible deed have been killed by arrows equalling tongues of fires.”

karaH ca nihataH samkhye trishiraaH ca nipaatitaH |
duuSaNaH ca mahaa tejaa raameNa vidita aatmanaa || 5-16-10

 “By Rama with a famed mind, Khara has been killed, Trisira also has been fell down, Duushana with great glory also has been killed in war.”

aishvaryam vaanaraaNaam ca durlabham vaali paalitam |
asyaa nimitte sugriivaH praaptavaan loka satkR^itam || 5-16-11

 “For Her sake Sugreeva obtained wealth of vanaras ruled by Vali difficult to be obtained and worshiped by the world.”

saagaraH ca mayaa kraantaH shriimaan nada nadii patiH |
asyaa hetor vishaala akSyaaH purii ca iyam niriikSitaa || 5-16-12

 “For the sake of Her, with wide eyes, the ocean, lord of rivers and streams, has been crossed by me; this city also has been explored.”

yadi raamaH samudraantaam mediniim parivartayet |
asyaaH kR^ite jagat ca api yuktam iti eva me matiH || 5-16-13

 “If Sri Rama for Her sake turns upside down the earth with the ocean at the end, and the entire universe it is fair, this is my opinion.”

raajyam vaa triSu lokeSu siitaa vaa janaka aatmajaa |
trailokya raajyam sakalam siitaayaa na aapnuyaat kalaam || 5-16-14

 “Among three worlds, if it is a choice between kingdom or Seetha, the daughter of Janaka, all the kingdom of three worlds will not approach a sixteenth part of Seetha.”

iyam saa dharma shiilasya janakasya mahaatmanaH |
sutaa maithilaraajasya siitaa bhartR^idR^iDha vrataa || 5-16-15

 “This She is that Seetha, the daughter of king Janaka of Mithila, the great soul, and noble one with a firm resolution towards husband.”

utthitaa mediniim bhittvaa kSetre hala mukha kSate |
padma reNu nibhaiH kiirNaa shubhaiH kedaara paamsubhiH || 5-16-16

 “While a field was being ploughed She rose up splitting the earth covered by auspicious dust of field equalling pollen.”

vikraantasya aarya shiilasya samyugeSu anivartinaH |
snuSaa dasharathasya eSaa jyeSThaa raaj~no yashasvinii || 5-16-17

 “She is the famed eldest daughter-in-law of king Dasaratha the valorous one, not turning back in the battle.”

dharmaj~nasya kR^itaj~nasya raamasya vidita aatmanaH |
iyam saa dayitaa bhaaryaa raakSasii vasham aagataa || 5-16-18

 “This She the dear wife of Rama the righteous one, grateful one, knower of Self has obtained capture of demonesses.”

sarvaan bhogaan parityajya bhartR^i sneha balaat kR^itaa |
acintayitvaa duhkhaani praviSTaa nirjanam vanam || 5-16-19
samtuSTaa phala muulena bhartR^i shushruuSaNaa paraa |
yaa paraam bhajate priitim vane api bhavane yathaa || 5-16-20
saa iyam kanaka varNa angii nityam susmita bhaaSiNii |
sahate yaatanaam etaam anarthaanaam abhaaginii || 5-16-21

 “Whoever Seetha abandoning all comforts, forced by the love towards husband not thinking about sorrows, entering forest unpopulated with humans, being happy with fruits and roots, devoted to the service of Her husband, even in forest is getting great happiness like in a palace, the one with golden limbs, always with a smiling talk, not suited to misfortunes - that this Seetha is bearing all this suffering.”

imaam tu shiila sampannaam draSTum icchati raaghavaH |
raavaNena pramathitaam prapaam iva pipaasitaH || 5-16-22

 “Sri Rama likes to see this Seetha who is endowed with excellent character and tormented by Ravana, like a thirsty one for a place where water is available freely.”

asyaa nuunam punar laabhaad raaghavaH priitim eSyati |
raajaa raajya paribhraSTaH punaH praapya iva mediniim || 5-16-23

 “By Her gain again Sri Rama definitely will get happiness like a king who lost kingdom getting back the land.”

kaama bhogaiH parityaktaa hiinaa bandhu janena ca |
dhaarayati aatmano deham tat samaagama kaankSiNii || 5-16-24

 “Left by coveted enjoyments, lacking relatives also Seetha is keeping body desirous of meeting with Sri Rama.”

na eSaa pashyati raakSasyo na imaan puSpa phala drumaan |
ekastha hR^idayaa nuunam raamam eva anupashyati || 5-16-25

 “She is not seeing demonesses, not flowers, fruits or trees and with a single heart is meditating only on Sri Rama - this is sure.”

This is the Meditation Stage.

Seetha is in Ashoka garden. This is the stage when there will be no sorrow. She was bonded in the Ashoka garden. She is meditating on the only one- Rama. She is interested in reaching only one – Rama. In that stage there are no worries and sorrows. Externally one may appear to be bonded in such stage but there is no feeling of sadness. Only in such a phase one is eligible for God realization.

bhartaa naama param naaryaa bhuuSaNam bhuuSaNaad api |
eSaa hi rahitaa tena shobhana arhaa na shobhate || 5-16-26

 “Husband is indeed the greatest adornment for a woman greater than jewellery; this Seetha though deserving of decoration, is not looking charming without Sri Rama.”

duSkaram kurute raamo hiino yad anayaa prabhuH |
dhaarayati aatmano deham na duhkhena avasiidati || 5-16-27

 “Sri Rama although bereft of Her that Lord Rama is doing an impossible task by retaining His body and not being depressed by sorrow.”

imaam asita kesha antaam shata patra nibha iikSaNaam |
sukha arhaam duHkhitaam j~aatvaa mama api vyathitam manaH || 5-16-28

 “Knowing Her with black ended hairs, with lotus like eyes, deserving of comforts, and in sorrow, my mind also is gloomy.”

kSiti kSamaa puSkara samnibha akSii |
yaa rakSitaa raaghava lakSmaNaabhyaam |
saa raakSasiibhir vikR^ita iikSaNaabhiH |
samrakSyate samprati vR^ikSa muule || 5-16-29

 “Whoever Seetha with earth-like patience, with eyes resembling lotuses, was protected by Sri Rama and Lakshmana, that Seetha now is being guarded by ogresses with crooked eyes at the base of a tree.”

hima hata nalinii iva naSTa shobhaa |
vyasana paramparayaa nipiiDyamaanaa |
saha cara rahitaa iva cakra vaakii |
janaka sutaa kR^ipaNaam dashaam prapannaa || 5-16-30

 “With lost glory like a lotus plant hit by snow, being tormented by a series of calamities, Seetha obtained a pitiable condition like a chakravaka bird without a companion.”

asyaa hi puSpa avanata agra shaakhaaH |
shokam dR^iDham vai janayati ashokaaH |
hima vyapaayena ca shiitarashmiH |
rabhyutthito na eka sahasra rashmiH || 5-16-31

 “Ashoka trees with bent branches due to flowers are giving rise to gloom a lot to Her; Due to melting of snow the risen up moon also with thousands of rays is causing grief.”

iti evam artham kapir anvavekSya |
siitaa iyam iti eva niviSTa buddhiH |
samshritya tasmin niSasaada vR^ikSe |
balii hariiNaam R^iSabhaH tarasvii || 5-16-32

The mighty one, the best among vanaras, quick one, Hanuma thus observed the subject: “This is Seetha!” - thus with a firm mind sat at that tree, leaning against it.

 ityaarSe shriimadraamaayaNe aadikaavye sundarakaaNDe SoDashaH sargaH

Thus completes 16th Chapter of Sundara Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.