Sanskrit Text in Telugu , Kannada, Gujarati, Devanagari, English

|| om tat sat||

Sundarakanda
Sarga 16
अथ षोडशस्सर्गः
( with meanings and commentary)

The story of the sixteenth Sarga can be summarized as follows .

After the initial lament about the fate being more powerful, Hanuma recovers and focusses on Sita. Looking at Sita he says, " नात्यर्थं क्षुभ्यते देवी". She is not agitated. Why she is not agitated ? Hanuma goes on. "Knowing the prowess of Rama and Lakshmana's might, Sita is not agitated like Ganga seeing the rain bearing clouds".

"Equal in character, age and behavior , perfect match in birth and auspicious marks, Raghava deserves Sita . That black eyed one, Sita, too deserves him"

Like the water in the Ganges in the rainy season, Hanuman's thoughts too continue to flow.

'For the sake of this large eyed lady the powerful Vali was killed. Kabandha who is equal in prowess to Ravana was slain too. The fearsome warrior Viradha was killed in a war in the forest , like Sambara killed by Mahendra. In Janasthana with arrows equal to flames of fire, fourteen thousand fearsome Rakshasas were killed. Khara was killed in a war by the powerful Rama who has realized self. Trisira too was slain and so was Dushana. Because of her Sugriva got the supremacy of the world of Vanaras. A world that was earlier ruled by Vali, a world that was difficult to obtain otherwise. The Vanaras too obtained prosperity'.

'For this large eyed lady, the ocean has been crossed by me. This city was surveyed too by me. For her sake if Rama turns the lands stretching to the ocean or the whole world upside down, it is appropriate I think. Given the sovereignty of the three worlds or Sita, the kingdom of the three worlds will not measure up to even one sixteenth of her'.

Looking at Sita , and thinking about Rama and Sita, Hanuman's respect for them grows by leaps and bounds. We can see the devotion too growing, indicating the transformation of Hanuman. His thoughts about Sita and Rama continue in this Sarga.

Now we go through Slokas of sixteenth Sarga with word meanings

||Sloka 16.01||

प्रशस्य तु प्रशस्तव्यां सीतां तां हरिपुंगव।
गुणाभिरामं रामं च पुनः चिंतापरोऽभवत् ||16.01||

स॥ हरिपुंगवः प्रशस्तव्यं तां सीतां प्रशस्य गुणाभिरामं रामं च ( प्रशस्य) पुनः चिंतापरः अभवत् ||

||Sloka meanings||

हरिपुंगवः प्रशस्तव्यं प्रशस्य-
the best among Vanaras having praised the praise worthy
तां सीतां - that Sita
गुणाभिरामं रामं च -
as well as Rama with embellished virtues
पुनः चिंतापरः अभवत् -
then started thinking again

||Sloka summary||

"The best among Vanaras having praised the praise worthy Sita as well as Rama with embellished virtues , then started thinking again".||16.01||

||Sloka 16.02||

स मुहूर्तमिव ध्यात्वा भाष्पपर्याकुलेक्षणः।
सीता माश्रित्य तेजस्वी हनुमान्विललाप ह ||16.02||

स॥ सः हनुमान् भाष्पपर्याकुलेक्षणः मुहूर्तं इव ध्यात्वा सीतां आश्रित्य विललाप ह॥

॥Sloka meanings||

सः हनुमान् भाष्पपर्याकुलेक्षणः -
Hanuman, with his eyes filled with tears
मुहूर्तं इव ध्यात्वा -
meditated for a moment
सीतां आश्रित्य विललाप ह -
started lamenting about Sita

||Sloka summary||

"Having meditated for a moment Hanuman started lamenting about Sita, with his eyes filled with tears."||16.02||

||Sloka 16.03||

मान्या गुरुवीनीतस्य लक्ष्मणस्य गुरुप्रिया।
यदि सीताऽपि दुःखार्तो कालोहि दुरतिक्रमः॥16.03||

स॥ गुरुविनीतस्य लक्ष्मणस्य मान्या गुरुप्रिया सीता अपि दुःखार्ता यदि (तदि) कालः दुरतिक्रमः॥

॥Sloka meanings||

गुरुविनीतस्य लक्ष्मणस्य मान्या -
Sita worshipped by well-trained Lakshmana
गुरुप्रिया सीता अपि - loved by elders
दुःखार्ता यदि - (if) drenched in sorrows
(तदि) कालः दुरतिक्रमः - (then) impossible to overcome fate

||Sloka summary||

"If Sita worshipped by well-trained Lakshmana, and loved by elders is drenched in sorrows then it is indeed impossible to overcome time". ||16.03||

Hanuma is bewildered and says, 'If Sita is afflicted by sorrows, then it is indeed impossible to overcome fate'. This is a genuine bewilderment for Hanuma, considering the high pedestal Sita is placed on.

There is an interesting thought in Govindaraja's commentary on this.

"ननु न दुःखं सुखं वा कालमात्र जन्यम्, कर्मानुष्ठानवैफल्यापत्तेः। तत्सापेक्षकालजन्यत्वेपि ईश्वरावतार सीतारामयोः कर्माभावत्
कथं दुःखमिति चेत् न ॥रा.ति॥

Neither Happiness nor sorrow is due to only fate, it is also due to failure of performing proper Karma. But both being the incarnations (of Vishnu & Lakshmi) there is no issue of Karma not being performed properly. Then where is the question of sorrow? Essentially they have no sorrow . Having taken the form of people on the earth, they are simply acting out the role of those persons, without using the powers of their incarnation. Hanuman too having been deceived by the form ( of Sita's sorrows) thinks of difficulties in overcoming the fate!

There is a school of thought that Rama knew he is an "Avatara". And that he is acting out as a man to show the people how to overcome sorrows. That includes Sita too. The Ramayana Tilak comment is to be seen in that light.

||Sloka 16.04||

रामस्य व्यवसायज्ञा लक्ष्मणस्य च धीमतः |
नात्यर्थं क्षुभ्यते देवी गङ्गेव जलदागमे॥16.04||

स॥ रामस्य धीमतः लक्ष्मणस्य व्यवसायज्ञा ( ज्ञात्वा) अत्यर्थं न क्षुभ्यते जलदागमे गंगा इव॥

॥Sloka meanings||

रामस्य धीमतः - knowing the prowess of Rama
लक्ष्मणस्य व्यवसायज्ञा - Lakshmana's might
अत्यर्थं न क्षुभ्यते - not agitated very much
जलदागमे गंगा इव- like Ganga seeing the rain bearing clouds.

||Sloka summary||

Valmiki says " कालोहि दुरतिक्रमः" , meaning that it is impossible for anyone to overcome fate. Then adds " नात्यर्थं क्षुभ्यते देवी". Thus emphasizing that even though she is in difficulties she is not agitated. Also it seems like he is telling us that even in difficulties one moves forward with that faith in the Supreme being, and not get agitated.

In that statement "Sita is not agitated in spite of the difficulties because of her faith in Rama, there are a couple of points to be noted.

For the one locked in the life's battles the two supportive and redeeming thoughts, to take one across the ocean of difficulties, are:
(1) the belief in the firmness of Bhagavan's will,
(2) the belief in the Guru's knowledge

"We hear Rama in Yuddhakanda saying " protecting those who seek protection is my duty"

"सकृदेव प्रपन्नाय त्वास्मीति च याचते।
अभयं सर्व भूतेभ्यो ददामि एतत् व्रतं मम"॥ (युद्धकांड18.33)||

"अभयं सर्व भूतेभ्यो ददामि" ; That word of Bhagavan saying "Do not be afraid" is our protection. Not only giving us protection , he adds an insurance , "एतत् व्रतं मम";

"Giving that protection is a vow with me". That is the power of Bhagavan's protection. That is all that is needed for his followers.

We hear a similar refrain at another point in Ramayana. In the Dandaka forest , when the all the Sages seek Rama's. protection against Rakshasas, Sita in her natural fear for her husband , tries to stop Rama from taking on that responsibility. Then Rama responds.

"अप्यहं जीवितं जह्यं त्वां सीते सलक्ष्मणाम्।
नतु प्रज्ञां संश्रुत्य ब्राह्मणेभ्यो विशेषतः" ॥( अरण्य10.19)||

Saying that " For protecting those to whom a promise has been made , if required I can give my life , or even you and Lakshmana." The belief in the firmness of the commitment, and the commitment of that Bhagavan to protect is the ultimate for the believer. Thus it is the trust in Rama that gives courage to Sita.

There is also another thing that gives courage to Sita .It is the thinking power of Lakshmana.

The thinking power of Lakshmana, which is also seen as a protection. Lakshmana is the one who alerts Rama that that golden deer is not real, and is not to be followed. Lakshmana is the one who helps Rama in following and directing the search for Sita. Thus that thinking power of Lakshmana is indeed an insurance.

Here, Valmiki is also suggesting that just as the thinking power of Lakshmana is a protection for Sita, the guru's knowledge is a protection for his follower. Thus Valmiki seems to tell us that one ought to trust the power of knowledge of the Guru and the will power of God to protect those who seek protection in overcoming the innumerable obstacles in the battle of life.

||Sloka 16.05||

तुल्यशीलवयोवृत्तां तुल्याभिजनलक्षणाम्।
राघवोऽर्हति वैदेहीं तं चेयमसितेक्षणा॥16.05||

स॥ तुल्यशीलवयोवृत्तां तुल्याभिजनलक्षणाम् राघवः वैदेहीं अर्हति | तं च इयं असितेक्षणा॥

॥Sloka meanings||

तुल्यशीलवयोवृत्तां -
equal in character , age and behavior
तुल्याभिजनलक्षणाम् -
perfect match in birth and auspicious marks
राघवः वैदेहीं अर्हति - Raghava deserves Sita
तं च इयं असितेक्षणा -
that black eyed one too deserves him

||Sloka summary||

"Equal in character , age and behavior , perfect match in birth and auspicious marks, Raghava deserves Sita . That black eyed one too deserves him". ||16.05||

There is another interesting point made here in this Sloka. That is about Sita and Rama's "तुल्यशील वयोवृत्तां". How they are a perfect match. In matchmaking, the bride and groom are matched on five factors; (1) the character (2) age, (3) behavior (4) lineage (5) characteristics.

Here Rama is the lineage of King Raghu.

Raghu was known for his many sacrifices. After one such Viswajit sacrifice wherein, whatever one owns is given away to brahmins, was performed, sage Kautsa comes to seek help to pay his debt to his Guru. Having given away everything he had; King Raghu decides to take on Kubera for more money to give to fulfil his duty to Kautsa. Then Kubera on his own rains all the riches required and more. King Raghu asks the Sage to take all of what is given by Kubera. But the sage insists on taking what he needs only. Rama thus belongs to the lineage of King Raghu, who gives away more than what is sought.

Videhi or Sita too belongs to the lineage of those that believe that even their Deha ( body) does not belong to them.

Thus both belong to families of great lineage.

Sita is often referred to as ' असितेक्षणा'; In Sundarakanda the beauty of Sita's eyes has been referred to many times as, 'असितेक्षणा', 'विशालाक्षी', 'शुचिस्मिता' etc,.; Here her black eyes, the wide eyes and those eyes with a smile reflecting the purity are referred to.

She is not angered by the Rakshasa women troubling her. He eye does not get the tinge of red out of anger. She is compassionate. She can treat even a traitor as her own son. that is poetically reflected in the blackness of her eyes. The affection laden eyes are the specialty of Sita

It is also true that Lakshmi reflects more affection even as compared to Bhagavan

The Supreme being does not forgive the sins. He gives rewards in accordance with the actions. He is thus of controlling as well as rewarding nature. But Lakshmi knows only rewarding . Thus she is by nature affectionate. That is why her eyes reflect that nature. Sita is but a reflection of Lakshmi just as Rama is a reflection of the Supreme being

They are indeed a match.

||Sloka 16.06||

'तां दृष्ट्वा नवहेमाभां लोककान्तामिव श्रियम्।
जगाम मनसा रामं वचनं च इदमब्रवीत्॥16.06||

स॥ नवहेमाभां श्रियमिव तां ( सीतां ) दृष्ट्वा मनसा रामं जगाम च | (ततः इदं वचनं अब्रवीत्॥ "

॥Sloka meanings||

नवहेमाभां श्रियमिव -
like freshly minted gold, and resembling Goddess Lakshmi
तां ( सीतां ) दृष्ट्वा- seeing her
मनसा रामं जगाम च -
reached Rama in his thoughts
इदं वचनं अब्रवीत् -
he said the following words

||Sloka summary||

"Seeing Sita shining like gold, like the riches themselves , Hanuman reached Rama in his thoughts. Then he said the following words." ||16.06||

||Sloka 16.07||

अस्या हेतोर्विशालाक्ष्या हतो वाली महाबलः।
रावण प्रतिमो वीर्ये कबन्धश्च निपातितः॥16.07||

स॥ अस्याः विशालाक्ष्याः हेतोः महाबलः वाली हतः। वीर्ये रावण प्रतिमः कबन्धः च निपातितः॥

॥Sloka meanings||

अस्याः विशालाक्ष्याः हेतोः -
for the sake of this large eyed lady
महाबलः वाली हतः -
the powerful Vali was killed.
वीर्ये रावण प्रतिमः -
equal in prowess to Ravana
कबन्धः च निपातितः -
Kabandha too was slain too

||Sloka summary||

"For the sake of this large eyed lady the powerful Vali was killed. Kabandha who is equal in prowess to Ravana was slain too."||16.07||

||Sloka 16.08||

विराधश्च हत स्संख्ये राक्षसो भीमविक्रमः।
वने रामेण विक्रम्य महेन्द्रेणेव शम्बरः॥16.08||

स॥ वने संख्ये भीमविक्रमः राक्षसः विराधः रामेण हतः।यथा महेंद्रेण शम्बरः इव॥

॥Sloka meanings||

वने संख्ये -
in a war in the forest
भीमविक्रमः राक्षसः -
fearsome Rakshasa warrior
विराधः रामेण हतः -
Viradha was killed by Rama
यथा महेंद्रेण शम्बरः इव-
like Sambara killed by Mahendra

||Sloka summary||

"The fearsome warrior Viradha was killed in a war in the forest , like Sambara killed by Mahendra".||16.08||

||Sloka 16.09||

चतुर्दश सहस्राणि रक्षसां भीमकर्मणाम्।
निहतानि जनस्थाने शरै रग्निशिखोपमैः॥16.09||

स॥ जनस्थाने अग्निशिखोपमैः शरैः चतुर्दश सहस्राणि रक्षसां भीमकर्मणां निहतानि॥

॥Sloka meanings||

जनस्थाने अग्निशिखोपमैः शरैः -
arrows equal to flames of fire
चतुर्दश सहस्राणि -
fourteen thousand
रक्षसां भीमकर्मणां निहतानि -
fearsome Rakshasas were killed

||Sloka summary||

"In Janasthana with arrows equal to flames of fire, fourteen thousand fearsome Rakshasas were killed." ||16.09||

||Sloka 16.10||

खरश्च निहत स्संख्ये त्रिशिराश्च निपातितः।
दूषणश्च महातेजा रामेण विदितात्मना॥16.10||

स॥ महातेजा विदितात्मना रामेण संख्ये खरः च निहतः त्रिशिराः च (तदैव) दूषणः च॥

॥Sloka meanings||

महातेजा विदितात्मना रामेण -
महातेजोमयुडैन आत्मनु तॆलिसिकॊनिन रामुनिचेत
संख्ये खरः च निहतः -
युद्धमुलो खरुडु चंपबडॆनु
त्रिशिराः च (तदैव) दूषणः च -
अलागे त्रिशिरुडु दूषणुडु कूडा

॥Sloka summary||

"Khara was killed in a war by the powerful Rama who is a realized self. Trisira was slain too and so was Dushana." ||16.10||

||Sloka 16.11||

ऐश्वर्यं वानराणां च दुर्लभं वालिपालितम्।
अस्या निमित्ते सुग्रीवः प्राप्तवान् लोक सत्कृतम्॥16.11||

स॥ अस्याः निमित्ते सुग्रीवः वालिपालितं दुर्लभं लोक सत्कृतं प्राप्तवान् | वानराणां ऐश्वर्यं अपि प्राप्तवान्॥

॥Sloka meanings||

अस्याः निमित्ते -
because of her
वालिपालितं दुर्लभं लोक सत्कृतं-
supremacy of the difficult to obtain world ruled by Vali
सुग्रीवः प्राप्तवान् - Sugriva got
वानराणां ऐश्वर्यं अपि प्राप्तवान् -
Vanaras too obtained prosperity

||Sloka summary||

"Because of her Sugriva got the difficult to obtain supremacy of the world ruled by Vali. The Vanaras too obtained prosperity." ||16.11||

||Sloka 16.12||

सागरश्च मया क्रांतः श्रीमान् नदनदी पतिः |
अस्याहेतोर्विशालाक्ष्याः पुरी चेयं निरीक्षिता॥16.12||

स॥ अस्याः विशालक्ष्याः हेतोः मया नदनदीपतिः श्रीमान् सागरस्य क्रांतः। इयं पुरी च निरीक्षिता॥

॥Sloka meanings||

अस्याः विशालक्ष्याः हेतोः -
for this large eyed lady
मया नदनदीपतिः श्रीमान् सागरस्य-
the Lord of rivers rivulets namely Sagara
मया क्रांतः -
has been crossed by me
इयं पुरी च निरीक्षिता -
this city was surveyed too (by me)

||Sloka summary||

"For this large eyed lady, the Lord of rivers rivulets namely Sagara, the ocean has been crossed by me. This city was surveyed too (by me)". ||16.12||

||Sloka 16.13||

यदि रामः समुद्रान्तां मेदिनीं परिवर्तयेत् |
अस्याः कृते जगत् चापि युक्तं इत्येव मे मतिः॥16.13||

स॥ अस्याः कृते यदि रामः समुद्रांतं मेदिनीं जगत् च अपि परिवर्तयेत् (तत्) युक्तं इति एवं मे मतिः॥

॥Sloka meanings||

अस्याः कृते यदि रामः -
for her sake if Rama
समुद्रांतं मेदिनीं जगत् च अपि -
the lands stretching to the ocean or the whole world
परिवर्तयेत् - turns upside down
युक्तं इति एवं मे मतिः -
it is appropriate I think

||Sloka summary||

"For her sake if Rama turns upside down the lands stretching to the ocean or the whole world it is appropriate I think." ||16.13||

||Sloka 16.14||

राज्यं वा त्रिषु लोकेषु सीता वा जनकात्मजा।
त्रैलोक्य राज्यं सकलं सीताया नाप्नुयत्कलाम्॥16.14||

स॥ त्रिषु लोकेषु राज्यं वा जनकात्मजा सीता वा सकलं त्रैलोक्यराज्यं सीतायाः कलां न आप्नुयात्॥

॥Sloka meanings||

त्रिषु लोकेषु राज्यं वा -
the sovereignty of the three worlds
वा जनकात्मजा सीता वा-
or Janaka's daughter Sita
त्रैलोक्यराज्यं -
the three worlds kingdom
सीतायाः कलां न आप्नुयात् -
will not measure up to even one sixteenth of her.

||Sloka summary||

"The sovereignty of the three worlds or Sita, the three worlds kingdom will not measure up to even one sixteenth of her."||16.14||

||Sloka 16.15||

इयं सा धर्मशीलस्य मैथिलस्य महात्मनः।
सुता जनकराजस्य सीता भर्तृदृढव्रता ||16.15||

स॥ सा मैथिलस्य महात्मनः धर्मशीलस्य जनकराजस्य सुता इयं सीता भर्तृ दृढव्रता ||

||Sloka meanings||

सा मैथिलस्य महात्मनः -
that great soul of Mithila
धर्मशीलस्य जनकराजस्य -
of Janaka , a follower of right conduct
सुता इयं सीता -
daughter namely Sita
भर्तृ दृढव्रता -
a lady of unswerving devotion to her Husband

||Sloka summary||

"Daughter of King Janaka, a great soul and a follower of right conduct, Sita is a lady of unswerving devotion to her Husband;" ||16.15||

||Sloka 16.16||

उत्थिता मेदिनीं भित्वा क्षेत्रे हलमुखक्षते |
पद्मरेणुनिभैः कीर्णा शुभैः केदारपांसुभिः॥16.16||

स॥ क्षेत्रे हलमुखक्षते पद्मरेणु निभैः शुभैः केदारापांशुभिः कीर्णा मेदिनीं भित्वा उत्थिता |

||Sloka meanings||

क्षेत्रे हलमुखक्षते - by the plough which tilled field
पद्मरेणु निभैः शुभैः केदारापांशुभिः कीर्णा -
covered with auspicious dust particle of paddy
मेदिनीं भित्वा उत्थिता - risen up breaking the land

||Sloka summary||

"She has risen up breaking the field tilled by the plough covered with dust particles of paddy , the dust resembling the pollen dust of the lotus." ||16.16||

||Sloka 16.17||

विक्रान्तस्यार्य शीलस्य संयुगे ष्वनिवर्तिनः।
स्नुषा दशरथस्यैषा ज्येष्ठा राज्ञो यशस्विनी॥16.17||

स॥ एषा यशस्विनी विक्रांतस्य आर्यशीलस्य संयुगेषु अनिवर्तिनः राज्ञः दशरथस्य ज्येष्ठा स्नुषा॥

॥Sloka meanings||

एषा यशस्विनी -
this celebrated lady
संयुगेषु अनिवर्तिनः -
a person who never turned away from battles
विक्रांतस्य आर्यशीलस्य -
valiant and a man of right conduct
राज्ञः दशरथस्य ज्येष्ठा स्नुषा -
king Dasaratha's elder daughter-in-law

||Sloka summary||

"This celebrated lady is the elder daughter-in-law of king Dasaratha a man of right conduct, a person who never turned away from battles ( without victory)".||16.17||

||Sloka 16.18||

धर्मज्ञस्य कृतज्ञस्य रामस्य विदितात्मनः।
इयं सा दयिता भार्या राक्षसीवशमागता॥16.18||

स॥ धर्मज्ञस्य कृतज्ञस्य विदितात्मनः रामस्य दयिता भार्या सा इयं राक्षसी वशं आगता॥'

॥Sloka meanings||

धर्मज्ञस्य कृतज्ञस्य -
of righteous, ever grateful
विदितात्मनः - realized soul
रामस्य दयिता भार्या -
Rama's dear wife
सा इयं राक्षसी वशं आगता-
she has fallen under the control of Rakshasa women

||Sloka summary||

"This Sita, wife of righteous, ever grateful Rama has fallen under the control of Rakshasa women."||16.18||

||Sloka 16.19||

सर्वान्भोगान् परित्यज्य भर्तृ स्नेहबलात्कृता।
अचिन्तयित्वा दुःखानि प्रविष्ठा निर्जनं वनम्॥16.19||
संतुष्टा फलमूलेन भर्तृ शुश्रूषणे रता।

स॥ सर्वान् भोगान् परित्यज्य भर्तृस्नेहात् कृता दुःखानि अचिन्तयित्वा निर्जनं वनं प्रविष्ठा || फलमूलेन संतुष्ठा भर्तृ शुश्रूषेण रता।

॥Sloka meanings||

सर्वान् भोगान् परित्यज्य -
having given up all comforts
भर्तृस्नेहात् कृता -
committed to the love of her husband
दुःखानि अचिन्तयित्वा -
not thinking of any concerns
निर्जनं वनं प्रविष्ठा -
entered the forest uninhabited by people
फलमूलेन संतुष्ठा -
happy with fruits and roots
भर्तृ शुश्रूषेण रता -
delighted in serving her husband

||Sloka summary||

"Having given up all comforts, committed to the love of her husband, not thinking of any concerns she entered the forest uninhabited by people. She is happy with fruits and roots and delighted in serving her husband."||16.19||

||Sloka 16.20, 21||

या परां भजते प्रीतिं वनेऽपि भवने यथा॥16.20||
सेयं कनकवर्णाङ्गी नित्यं सुस्मित भाषिणी।
सहते यातनामेतां अनर्थानां अभागिनी॥16.21||

स॥ या वने अपि भवनं यथा परं प्रीतिं भजते सा इयं कनकवर्णांगी नित्यं सुस्मित भाषिणी येतां अनर्थानां यातनां सहते अभागिनी ||

||Sloka meanings||

या वने अपि -
even in the forest
भवनं यथा परं प्रीतिं भजते -
lived happily as if she was in palace
सा इयं कनकवर्णांगी -
this lady of golden complexion
नित्यं सुस्मित भाषिणी -
ever smiling with her speech
येतां अनर्थानां यातनां सहते -
bearing these unfortunate torments
अभागिनी -
one who has not experienced calamities

||Sloka summary||

"She lived happily in the forest as if she was in palace. This lady of golden complexion ever smiling with her speech , never having experienced calamities, she is tolerating all the agony." ||16.20,21||

||Sloka 16.22||

इमां तु शीलसंपन्नां द्रष्टुमर्हति राघवः।
रावणेन प्रमथितां प्रपामिव पिपासितः॥16.22||

स॥ राघवः शीलसंपन्नां रावणेन प्रमथिताम् इमाम् पिपासितः प्रपामिव द्रष्टुं अर्हति॥

॥Sloka meanings||

शीलसंपन्नां -
this highly virtuous lady
रावणेन प्रमथिताम् इमाम् -
this one troubled by Ravana
पिपासितः प्रपामिव -
like a thirsty man waiting to see a source of water.
राघवः द्रष्टुं अर्हति - Raghava deserves to see (her)

||Sloka summary||

"Raghava deserves to see this highly virtuous lady troubled by Ravana like a thirsty man waiting to see a source of water." ||16.22||

||Sloka 16.23||

अस्यानूनं पुनर्लाभात् राघवः प्रीतिमेष्यति।
राजा राज्यपरिभ्रष्टः पुनः प्राप्येव मेदिनीम्॥16.23||

स॥ राघवः पुनः अस्याः लाभात् नूनं राज्यपरिभ्रष्टः राजा मेदिनीं पुनः प्राप्येव प्रीतिं एष्यति ||

||Sloka meanings||

राघवः पुनः अस्याः लाभात् -
Raghava after getting her
प्रीतिं एष्यति -
will be delighted
नूनं राज्यपरिभ्रष्टः राजा एव -
like a king who lost his kingdom
मेदिनीं पुनः प्राप्येव -
regaining his kingdom again

||Sloka summary||

"Raghava after getting her will be delighted like a king regaining a lost kingdom." ||16.23||

||Sloka 16.24||

कामभोगैः परित्यक्ता हीना बन्धुजनेन च।
धारयत्यात्मनो देहं तत् समागमकाक्षिणी॥16.24||

स॥ कामभोगैः परित्यक्ता बंधुजनेन हीना च तत् समागम आकांक्षिणी देहं धारयति॥

॥Sloka meanings||

कामभोगैः परित्यक्ता -
having forsaken all comforts,
बंधुजनेन हीना -
separated from her near and dear
तत् समागम आकांक्षिणी -
only with the hope of being united with him again
देहं धारयति - holding her life

||Sloka summary||

"This lady having forsaken all comforts, separated from her near and dear, is holding her life only with the hope of meeting them again." ||16.24||

||Sloka 16.25||

नैषा पश्यति राक्षस्यो नेमान् पुष्पफलद्रुमान्।
एकस्थ हृदया नूनं राममेवानुपश्यति॥16.25||

स॥ एषा राक्षस्यो न पश्यति। इमान् पुष्प फलद्रुमान् न | एकस्थः हृदया रामं एव अनुपश्यति नूनं॥

॥Sloka meanings||

नैषा पश्यति राक्षस्यो -
does not see the Rakshasas
नेमान् पुष्पफलद्रुमान् -
neither does she see the fruit and flower laden trees.
एकस्थः हृदया रामं एव -
only Rama the one in her heart
अनुपश्यति नूनं - surely sees

||Sloka summary||

"This lady does not see the Rakshasas. Neither does she see the fruit and flower laden trees. Surely with single minded focus she is thinking of Rama only." ||16.25||

Seeing Sita in that state, Hanuman says that she does not see Rakshasa women. She does not see the blossoming flowers or the hanging fruits. She can only see the Rama in her heart. This is the stage of meditation.

She is in Ashoka grove. Ashoka grove by its name is meant to be a grove without sorrow. The stage of meditation is one without sorrow.in that stage of meditation, she sees only Rama.

With focus of one object, not looking at any other object ,and seeing the same object at all times happens in the stage of deep meditation. In that stage when one has been able to divert the mind from all other issues of fruits ,in that stage when the mind is focused on and is meditating on one object, there is no sorrow.

Praying for the object, one may seem to be separate from the object externally, but mentally they are but one. One who reaches such a stage is the one who is on the way to enlightenment. Though separated from Rama, Sita is mentally united with him. That is the Sita we see in the Ashoka grove, a Sita in meditation.

||Sloka 16.26||

भर्ता नाम परं नार्या भूषणं भूषणादपि।
एषातु रहिता तेन भूषणार्हा नशोभते ||16.26||

स॥ भर्ता नाम नार्याः भूषणात् अपि भूषणं | एषा तु रहिता तेन भूषणार्हा अपि न शोभते॥

॥Sloka meanings||

भर्ता नाम नार्याः -
indeed for a lady husband
भूषणात् अपि भूषणं -
supreme ornament among all ornaments
एषा तु रहिता -
without that
तेन भूषणार्हा अपि न शोभते -
though deserving ornaments does not shine

||Sloka summary||

"Husband is the ornament of ornaments. Without that (ornament namely husband), even if she deserves to wear other ornaments she does not shine." ||16.26||

||Sloka 16.27||

दुष्करं कुरुते रामो हीनो यदनया प्रभुः।
धारयत्यात्मनो देहं न दुःखे नावसीदति॥16.27||

स॥ रामः अनया हीनः दुःखेन नावसीदति आत्मनः देहं धारयति यत् दुःखेन नावसीदति यत् प्रभुः दुष्करं कुरुते॥

॥Sloka meanings||

अनया हीनः - without her
रामः दुःखेन नावसीदति -
Rama not being despondent
यत् आत्मनः देहं धारयति -
is sustaining himself (then)
प्रभुः दुष्करं कुरुते -
he is performing a difficult task.

||Sloka summary||

"By sustaining himself without her and not being despondent Rama is performing a difficult task." ||16.27||

||Sloka 16.28||

इमां असितकेशान्तां शतपत्र निभेक्षणा।
सुखार्हां दुःखितां दृष्ट्वा ममापि व्यथितं मनः॥16.28||

स॥ असितकेशांताम् शतपत्रनिबेक्षणां सुखार्हां इमाम् दुःखितां दृष्ट्वा मम मनः अपि व्यथितं॥

॥Sloka meanings||

असितकेशांताम् -
dark haired lady,
शतपत्रनिबेक्षणां -
endowed with eyes resembling a lotus of hundred petals,
सुखार्हां -
though deserves to be happy
इमाम् दुःखितां दृष्ट्वा -
seeing this sorrowing one
मम मनः अपि व्यथितं -
my mind is also worried

||Sloka summary||

"Seeing this sorrowing dark haired lady, endowed with eyes resembling a lotus of hundred petals, though she deserves to be happy , my mind is also worried." ||16.28||

||Sloka 16.29||

क्षितिक्षमा पुष्करसन्निभाक्षी
या रक्षिताराघव लक्ष्मणाभ्याम्।
सा राक्षसीभि र्विकृतेक्षणाभिः
संरक्ष्यते संप्रति वृक्षमूले॥16.29||

स॥ क्षितिक्षमा पुष्करसन्निभाक्षी राघवा लक्ष्मणाभ्याम् रक्षिता सा विकृतेक्षणाभिः राक्षस्सीभिः वृक्षमूले संरक्ष्यते संप्रति॥

॥Sloka meanings||

क्षित्तिक्षमा पुष्करसन्निभाक्षी -
tolerant like mother earth, lotus eyed lady
राघवा लक्ष्मणाभ्याम् रक्षिता सा -
protected by both Rama and Lakshmana
विकृतेक्षणाभिः राक्षस्सीभिः -
by Rakshasa women of hideous appearance
वृक्षमूले संरक्ष्यते संप्रति -
presently guarded sitting under the tree

||Sloka summary||

"Tolerant like mother earth, the lotus eyed lady who was protected by both Rama and Lakshmana is now guarded by Rakshasa women of hideous appearance sitting under a tree." ||16.29||

||Sloka 16.30||

हिमहतनळिनीव नष्टशोभा
व्यसन परम्परया निपीड्यमाना।
सह चर रहितेव चक्रवाकी
जनकसुता कृपणां दशां प्रपन्ना॥16.30||

स॥ हिममहत नळिनि इव नष्टशोभा व्यसनपरंपरया निपीड्यमाना जनकसुता सह चर रहिता चक्रवाकी इव कृपणां दशां प्रपन्ना॥

॥Sloka meanings||

हिममहत नळिनि इव नष्टशोभा -
having lost luster like a lotus afflicted by snow
व्यसनपरंपरया निपीड्यमाना -
afflicted by continuous appearance of sorrows
जनकसुता - the daughter of Janka
सह चर रहिता चक्रवाकी इव -
like the female Chakravaka bird separated from her companion
कृपणां दशां प्रपन्ना- is in a pitiable condition

||Sloka summary||

"Having lost luster like a lotus afflicted by snow, afflicted by continuous appearance of sorrows, the daughter of Janka, is in a pitiable condition like the female Chakravaka bird separated from her companion." ||16.30||

||Sloka 16.31||

अस्या हि पुष्पावनताग्र शाखाः
शोकं दृढं वै जनयन्त्यशोकाः।
हिमव्यपायेन च शीतरश्मिः
अभ्युत्थितो नैक सहस्र रश्मिः॥16.31||

स॥ हिमव्यपायेन पुष्पावनताग्रशाखः अशोकाः अभ्युत्थितः नेकसहस्ररश्मिः शीतरश्मि च अस्याः दृढं शोकं जनयंति ||

||Sloka meanings||

हिमव्यपायेन -
with the onset of spring
पुष्पावनताग्रशाखः अशोकाः -
topmost branches of Ashoka tree loaded with blossoms
अभ्युत्थितः नेकसहस्ररश्मिः शीतरश्मि -
the thousand rayed Sun and moon
अस्याः दृढं शोकं जनयंति -
are generating intense sorrow for her

||Sloka summary||

"The topmost branches of Ashoka tree loaded with blossoms with the onset of spring and the thousand rayed Sun and moon are generating intense sorrow (instead of happiness.)"||16.31||

||Sloka 16.32||

इत्येव मर्थं कपिरन्ववेक्ष्य
सीतेय मित्येव विनिष्ट बुद्धिः।
संश्रित्य तस्मिन् निषसाद वृक्षे
बली हरीणां वृषभस्तरस्वी॥16.32||

स॥ इति एवं बली हरीणां वृषभः कपिः अर्थं ( सीतां) अन्वेक्ष्य इयं सीता इति एव विनिष्टबुद्धिः तस्मिन् वृक्षे संश्रित्य निषसाद॥

॥Sloka meanings||

इति एवं बली - thus the strong,
हरीणां वृषभः कपिः - Hanuman the bull among Vanaras
अर्थं ( सीतां) अन्वेक्ष्य - having considered all issues
इयं सीता इति एव विनिष्टबुद्धिः -
having concluded in his mind that she is Sita.
तस्मिन् वृक्षे संश्रित्य निषसाद -
sat hidden in the branches of the tree

||Sloka summary||

"Thus the strong, Hanuman, the bull among Vanaras, having considered all issues, having concluded in his mind that she is Sita, sat hidden in the branches of the tree."||16.32||

With this Sloka the Sarga sixteen comes to an end.

Traditionally, looking at Sita in distress in that Ashoka grove in the middle of terrible looking and cruel Rakshasis in Sarga 16, most of us see Hanuman in sorrow. What Hanuma sees in Sita is something different. According to Hanuman, "Sita does not see the Rakshasis surrounding her , she does not see the Ashoka tress laden with flowers and fruits. She only sees Rama who alone is fixed in her heart". He sees Sita in virtual meditation. In that sense this Sarga is about Sita in meditation in the Ashoka grove.

Thus ends the Sarga sixteen of Sundarakanda.

इत्यार्षे श्रीमद्रामायणे आदिकाव्ये वाल्मीकीये
चतुर्विंशत् सहस्रिकायां संहितायाम्
श्रीमत्सुंदरकांडे षॊडशस्सर्गः॥

॥ओम् तत् सत्॥

 

॥om tat sat ||