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

|| om tat sat||

Sundarakanda
Sarga 16
atha ṣōḍaśassargaḥ
( 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, " nātyarthaṁ kṣubhyatē dēvī". 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||

praśasya tu praśastavyāṁ sītāṁ tāṁ haripuṁgava|
guṇābhirāmaṁ rāmaṁ ca punaḥ ciṁtāparō'bhavat ||16.01||

sa|| haripuṁgavaḥ praśastavyaṁ tāṁ sītāṁ praśasya guṇābhirāmaṁ rāmaṁ ca ( praśasya) punaḥ ciṁtāparaḥ abhavat ||

||Sloka meanings||

haripuṁgavaḥ praśastavyaṁ praśasya-
the best among Vanaras having praised the praise worthy
tāṁ sītāṁ - that Sita
guṇābhirāmaṁ rāmaṁ ca -
as well as Rama with embellished virtues
punaḥ ciṁtāparaḥ abhavat -
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||

sa muhūrtamiva dhyātvā bhāṣpaparyākulēkṣaṇaḥ|
sītā māśritya tējasvī hanumānvilalāpa ha ||16.02||

sa|| saḥ hanumān bhāṣpaparyākulēkṣaṇaḥ muhūrtaṁ iva dhyātvā sītāṁ āśritya vilalāpa ha||

||Sloka meanings||

saḥ hanumān bhāṣpaparyākulēkṣaṇaḥ -
Hanuman, with his eyes filled with tears
muhūrtaṁ iva dhyātvā -
meditated for a moment
sītāṁ āśritya vilalāpa ha -
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||

mānyā guruvīnītasya lakṣmaṇasya gurupriyā|
yadi sītā'pi duḥkhārtō kālōhi duratikramaḥ||16.03||

sa|| guruvinītasya lakṣmaṇasya mānyā gurupriyā sītā api duḥkhārtā yadi (tadi) kālaḥ duratikramaḥ||

||Sloka meanings||

guruvinītasya lakṣmaṇasya mānyā -
Sita worshipped by well-trained Lakshmana
gurupriyā sītā api - loved by elders
duḥkhārtā yadi - (if) drenched in sorrows
(tadi) kālaḥ duratikramaḥ - (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.

"nanu na duḥkhaṁ sukhaṁ vā kālamātra janyam, karmānuṣṭhānavaiphalyāpattēḥ| tatsāpēkṣakālajanyatvēpi īśvarāvatāra sītārāmayōḥ karmābhāvat
kathaṁ duḥkhamiti cēt na ||rā.ti||

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||

rāmasya vyavasāyajñā lakṣmaṇasya ca dhīmataḥ |
nātyarthaṁ kṣubhyatē dēvī gaṅgēva jaladāgamē||16.04||

sa|| rāmasya dhīmataḥ lakṣmaṇasya vyavasāyajñā ( jñātvā) atyarthaṁ na kṣubhyatē jaladāgamē gaṁgā iva||

||Sloka meanings||

rāmasya dhīmataḥ - knowing the prowess of Rama
lakṣmaṇasya vyavasāyajñā - Lakshmana's might
atyarthaṁ na kṣubhyatē - not agitated very much
jaladāgamē gaṁgā iva- like Ganga seeing the rain bearing clouds.

||Sloka summary||

Valmiki says " kālōhi duratikramaḥ" , meaning that it is impossible for anyone to overcome fate. Then adds " nātyarthaṁ kṣubhyatē dēvī". 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"

"sakr̥dēva prapannāya tvāsmīti ca yācatē|
abhayaṁ sarva bhūtēbhyō dadāmi ētat vrataṁ mama"|| (yuddhakāṁḍa18.33)||

"abhayaṁ sarva bhūtēbhyō dadāmi" ; That word of Bhagavan saying "Do not be afraid" is our protection. Not only giving us protection , he adds an insurance , "ētat vrataṁ mama";

"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.

"apyahaṁ jīvitaṁ jahyaṁ tvāṁ sītē salakṣmaṇām|
natu prajñāṁ saṁśrutya brāhmaṇēbhyō viśēṣataḥ" ||( araṇya10.19)||

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||

tulyaśīlavayōvr̥ttāṁ tulyābhijanalakṣaṇām|
rāghavō'rhati vaidēhīṁ taṁ cēyamasitēkṣaṇā||16.05||

sa|| tulyaśīlavayōvr̥ttāṁ tulyābhijanalakṣaṇām rāghavaḥ vaidēhīṁ arhati | taṁ ca iyaṁ asitēkṣaṇā||

||Sloka meanings||

tulyaśīlavayōvr̥ttāṁ -
equal in character , age and behavior
tulyābhijanalakṣaṇām -
perfect match in birth and auspicious marks
rāghavaḥ vaidēhīṁ arhati - Raghava deserves Sita
taṁ ca iyaṁ asitēkṣaṇā -
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 "tulyaśīla vayōvr̥ttāṁ". 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 ' asitēkṣaṇā'; In Sundarakanda the beauty of Sita's eyes has been referred to many times as, 'asitēkṣaṇā', 'viśālākṣī', 'śucismitā' 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||

'tāṁ dr̥ṣṭvā navahēmābhāṁ lōkakāntāmiva śriyam|
jagāma manasā rāmaṁ vacanaṁ ca idamabravīt||16.06||

sa|| navahēmābhāṁ śriyamiva tāṁ ( sītāṁ ) dr̥ṣṭvā manasā rāmaṁ jagāma ca | (tataḥ idaṁ vacanaṁ abravīt|| "

||Sloka meanings||

navahēmābhāṁ śriyamiva -
like freshly minted gold, and resembling Goddess Lakshmi
tāṁ ( sītāṁ ) dr̥ṣṭvā- seeing her
manasā rāmaṁ jagāma ca -
reached Rama in his thoughts
idaṁ vacanaṁ abravīt -
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||

asyā hētōrviśālākṣyā hatō vālī mahābalaḥ|
rāvaṇa pratimō vīryē kabandhaśca nipātitaḥ||16.07||

sa|| asyāḥ viśālākṣyāḥ hētōḥ mahābalaḥ vālī hataḥ| vīryē rāvaṇa pratimaḥ kabandhaḥ ca nipātitaḥ||

||Sloka meanings||

asyāḥ viśālākṣyāḥ hētōḥ -
for the sake of this large eyed lady
mahābalaḥ vālī hataḥ -
the powerful Vali was killed.
vīryē rāvaṇa pratimaḥ -
equal in prowess to Ravana
kabandhaḥ ca nipātitaḥ -
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||

virādhaśca hata ssaṁkhyē rākṣasō bhīmavikramaḥ|
vanē rāmēṇa vikramya mahēndrēṇēva śambaraḥ||16.08||

sa|| vanē saṁkhyē bhīmavikramaḥ rākṣasaḥ virādhaḥ rāmēṇa hataḥ|yathā mahēṁdrēṇa śambaraḥ iva||

||Sloka meanings||

vanē saṁkhyē -
in a war in the forest
bhīmavikramaḥ rākṣasaḥ -
fearsome Rakshasa warrior
virādhaḥ rāmēṇa hataḥ -
Viradha was killed by Rama
yathā mahēṁdrēṇa śambaraḥ iva-
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||

caturdaśa sahasrāṇi rakṣasāṁ bhīmakarmaṇām|
nihatāni janasthānē śarai ragniśikhōpamaiḥ||16.09||

sa|| janasthānē agniśikhōpamaiḥ śaraiḥ caturdaśa sahasrāṇi rakṣasāṁ bhīmakarmaṇāṁ nihatāni||

||Sloka meanings||

janasthānē agniśikhōpamaiḥ śaraiḥ -
arrows equal to flames of fire
caturdaśa sahasrāṇi -
fourteen thousand
rakṣasāṁ bhīmakarmaṇāṁ nihatāni -
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||

kharaśca nihata ssaṁkhyē triśirāśca nipātitaḥ|
dūṣaṇaśca mahātējā rāmēṇa viditātmanā||16.10||

sa|| mahātējā viditātmanā rāmēṇa saṁkhyē kharaḥ ca nihataḥ triśirāḥ ca (tadaiva) dūṣaṇaḥ ca||

||Sloka meanings||

mahātējā viditātmanā rāmēṇa -
mahātējōmayuḍaina ātmanu telisikonina rāmunicēta
saṁkhyē kharaḥ ca nihataḥ -
yuddhamulō kharuḍu caṁpabaḍenu
triśirāḥ ca (tadaiva) dūṣaṇaḥ ca -
alāgē triśiruḍu dūṣaṇuḍu kūḍā

||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||

aiśvaryaṁ vānarāṇāṁ ca durlabhaṁ vālipālitam|
asyā nimittē sugrīvaḥ prāptavān lōka satkr̥tam||16.11||

sa|| asyāḥ nimittē sugrīvaḥ vālipālitaṁ durlabhaṁ lōka satkr̥taṁ prāptavān | vānarāṇāṁ aiśvaryaṁ api prāptavān||

||Sloka meanings||

asyāḥ nimittē -
because of her
vālipālitaṁ durlabhaṁ lōka satkr̥taṁ-
supremacy of the difficult to obtain world ruled by Vali
sugrīvaḥ prāptavān - Sugriva got
vānarāṇāṁ aiśvaryaṁ api prāptavān -
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||

sāgaraśca mayā krāṁtaḥ śrīmān nadanadī patiḥ |
asyāhētōrviśālākṣyāḥ purī cēyaṁ nirīkṣitā||16.12||

sa|| asyāḥ viśālakṣyāḥ hētōḥ mayā nadanadīpatiḥ śrīmān sāgarasya krāṁtaḥ| iyaṁ purī ca nirīkṣitā||

||Sloka meanings||

asyāḥ viśālakṣyāḥ hētōḥ -
for this large eyed lady
mayā nadanadīpatiḥ śrīmān sāgarasya-
the Lord of rivers rivulets namely Sagara
mayā krāṁtaḥ -
has been crossed by me
iyaṁ purī ca nirīkṣitā -
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||

yadi rāmaḥ samudrāntāṁ mēdinīṁ parivartayēt |
asyāḥ kr̥tē jagat cāpi yuktaṁ ityēva mē matiḥ||16.13||

sa|| asyāḥ kr̥tē yadi rāmaḥ samudrāṁtaṁ mēdinīṁ jagat ca api parivartayēt (tat) yuktaṁ iti ēvaṁ mē matiḥ||

||Sloka meanings||

asyāḥ kr̥tē yadi rāmaḥ -
for her sake if Rama
samudrāṁtaṁ mēdinīṁ jagat ca api -
the lands stretching to the ocean or the whole world
parivartayēt - turns upside down
yuktaṁ iti ēvaṁ mē matiḥ -
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||

rājyaṁ vā triṣu lōkēṣu sītā vā janakātmajā|
trailōkya rājyaṁ sakalaṁ sītāyā nāpnuyatkalām||16.14||

sa|| triṣu lōkēṣu rājyaṁ vā janakātmajā sītā vā sakalaṁ trailōkyarājyaṁ sītāyāḥ kalāṁ na āpnuyāt||

||Sloka meanings||

triṣu lōkēṣu rājyaṁ vā -
the sovereignty of the three worlds
vā janakātmajā sītā vā-
or Janaka's daughter Sita
trailōkyarājyaṁ -
the three worlds kingdom
sītāyāḥ kalāṁ na āpnuyāt -
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||

iyaṁ sā dharmaśīlasya maithilasya mahātmanaḥ|
sutā janakarājasya sītā bhartr̥dr̥ḍhavratā ||16.15||

sa|| sā maithilasya mahātmanaḥ dharmaśīlasya janakarājasya sutā iyaṁ sītā bhartr̥ dr̥ḍhavratā ||

||Sloka meanings||

sā maithilasya mahātmanaḥ -
that great soul of Mithila
dharmaśīlasya janakarājasya -
of Janaka , a follower of right conduct
sutā iyaṁ sītā -
daughter namely Sita
bhartr̥ dr̥ḍhavratā -
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||

utthitā mēdinīṁ bhitvā kṣētrē halamukhakṣatē |
padmarēṇunibhaiḥ kīrṇā śubhaiḥ kēdārapāṁsubhiḥ||16.16||

sa|| kṣētrē halamukhakṣatē padmarēṇu nibhaiḥ śubhaiḥ kēdārāpāṁśubhiḥ kīrṇā mēdinīṁ bhitvā utthitā |

||Sloka meanings||

kṣētrē halamukhakṣatē - by the plough which tilled field
padmarēṇu nibhaiḥ śubhaiḥ kēdārāpāṁśubhiḥ kīrṇā -
covered with auspicious dust particle of paddy
mēdinīṁ bhitvā utthitā - 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||

vikrāntasyārya śīlasya saṁyugē ṣvanivartinaḥ|
snuṣā daśarathasyaiṣā jyēṣṭhā rājñō yaśasvinī||16.17||

sa|| ēṣā yaśasvinī vikrāṁtasya āryaśīlasya saṁyugēṣu anivartinaḥ rājñaḥ daśarathasya jyēṣṭhā snuṣā||

||Sloka meanings||

ēṣā yaśasvinī -
this celebrated lady
saṁyugēṣu anivartinaḥ -
a person who never turned away from battles
vikrāṁtasya āryaśīlasya -
valiant and a man of right conduct
rājñaḥ daśarathasya jyēṣṭhā snuṣā -
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||

dharmajñasya kr̥tajñasya rāmasya viditātmanaḥ|
iyaṁ sā dayitā bhāryā rākṣasīvaśamāgatā||16.18||

sa|| dharmajñasya kr̥tajñasya viditātmanaḥ rāmasya dayitā bhāryā sā iyaṁ rākṣasī vaśaṁ āgatā||'

||Sloka meanings||

dharmajñasya kr̥tajñasya -
of righteous, ever grateful
viditātmanaḥ - realized soul
rāmasya dayitā bhāryā -
Rama's dear wife
sā iyaṁ rākṣasī vaśaṁ āgatā-
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||

sarvānbhōgān parityajya bhartr̥ snēhabalātkr̥tā|
acintayitvā duḥkhāni praviṣṭhā nirjanaṁ vanam||16.19||
saṁtuṣṭā phalamūlēna bhartr̥ śuśrūṣaṇē ratā|

sa|| sarvān bhōgān parityajya bhartr̥snēhāt kr̥tā duḥkhāni acintayitvā nirjanaṁ vanaṁ praviṣṭhā || phalamūlēna saṁtuṣṭhā bhartr̥ śuśrūṣēṇa ratā|

||Sloka meanings||

sarvān bhōgān parityajya -
having given up all comforts
bhartr̥snēhāt kr̥tā -
committed to the love of her husband
duḥkhāni acintayitvā -
not thinking of any concerns
nirjanaṁ vanaṁ praviṣṭhā -
entered the forest uninhabited by people
phalamūlēna saṁtuṣṭhā -
happy with fruits and roots
bhartr̥ śuśrūṣēṇa ratā -
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||

yā parāṁ bhajatē prītiṁ vanē'pi bhavanē yathā||16.20||
sēyaṁ kanakavarṇāṅgī nityaṁ susmita bhāṣiṇī|
sahatē yātanāmētāṁ anarthānāṁ abhāginī||16.21||

sa|| yā vanē api bhavanaṁ yathā paraṁ prītiṁ bhajatē sā iyaṁ kanakavarṇāṁgī nityaṁ susmita bhāṣiṇī yētāṁ anarthānāṁ yātanāṁ sahatē abhāginī ||

||Sloka meanings||

yā vanē api -
even in the forest
bhavanaṁ yathā paraṁ prītiṁ bhajatē -
lived happily as if she was in palace
sā iyaṁ kanakavarṇāṁgī -
this lady of golden complexion
nityaṁ susmita bhāṣiṇī -
ever smiling with her speech
yētāṁ anarthānāṁ yātanāṁ sahatē -
bearing these unfortunate torments
abhāginī -
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||

imāṁ tu śīlasaṁpannāṁ draṣṭumarhati rāghavaḥ|
rāvaṇēna pramathitāṁ prapāmiva pipāsitaḥ||16.22||

sa|| rāghavaḥ śīlasaṁpannāṁ rāvaṇēna pramathitām imām pipāsitaḥ prapāmiva draṣṭuṁ arhati||

||Sloka meanings||

śīlasaṁpannāṁ -
this highly virtuous lady
rāvaṇēna pramathitām imām -
this one troubled by Ravana
pipāsitaḥ prapāmiva -
like a thirsty man waiting to see a source of water.
rāghavaḥ draṣṭuṁ arhati - 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||

asyānūnaṁ punarlābhāt rāghavaḥ prītimēṣyati|
rājā rājyaparibhraṣṭaḥ punaḥ prāpyēva mēdinīm||16.23||

sa|| rāghavaḥ punaḥ asyāḥ lābhāt nūnaṁ rājyaparibhraṣṭaḥ rājā mēdinīṁ punaḥ prāpyēva prītiṁ ēṣyati ||

||Sloka meanings||

rāghavaḥ punaḥ asyāḥ lābhāt -
Raghava after getting her
prītiṁ ēṣyati -
will be delighted
nūnaṁ rājyaparibhraṣṭaḥ rājā ēva -
like a king who lost his kingdom
mēdinīṁ punaḥ prāpyēva -
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||

kāmabhōgaiḥ parityaktā hīnā bandhujanēna ca|
dhārayatyātmanō dēhaṁ tat samāgamakākṣiṇī||16.24||

sa|| kāmabhōgaiḥ parityaktā baṁdhujanēna hīnā ca tat samāgama ākāṁkṣiṇī dēhaṁ dhārayati||

||Sloka meanings||

kāmabhōgaiḥ parityaktā -
having forsaken all comforts,
baṁdhujanēna hīnā -
separated from her near and dear
tat samāgama ākāṁkṣiṇī -
only with the hope of being united with him again
dēhaṁ dhārayati - 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||

naiṣā paśyati rākṣasyō nēmān puṣpaphaladrumān|
ēkastha hr̥dayā nūnaṁ rāmamēvānupaśyati||16.25||

sa|| ēṣā rākṣasyō na paśyati| imān puṣpa phaladrumān na | ēkasthaḥ hr̥dayā rāmaṁ ēva anupaśyati nūnaṁ||

||Sloka meanings||

naiṣā paśyati rākṣasyō -
does not see the Rakshasas
nēmān puṣpaphaladrumān -
neither does she see the fruit and flower laden trees.
ēkasthaḥ hr̥dayā rāmaṁ ēva -
only Rama the one in her heart
anupaśyati nūnaṁ - 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||

bhartā nāma paraṁ nāryā bhūṣaṇaṁ bhūṣaṇādapi|
ēṣātu rahitā tēna bhūṣaṇārhā naśōbhatē ||16.26||

sa|| bhartā nāma nāryāḥ bhūṣaṇāt api bhūṣaṇaṁ | ēṣā tu rahitā tēna bhūṣaṇārhā api na śōbhatē||

||Sloka meanings||

bhartā nāma nāryāḥ -
indeed for a lady husband
bhūṣaṇāt api bhūṣaṇaṁ -
supreme ornament among all ornaments
ēṣā tu rahitā -
without that
tēna bhūṣaṇārhā api na śōbhatē -
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||

duṣkaraṁ kurutē rāmō hīnō yadanayā prabhuḥ|
dhārayatyātmanō dēhaṁ na duḥkhē nāvasīdati||16.27||

sa|| rāmaḥ anayā hīnaḥ duḥkhēna nāvasīdati ātmanaḥ dēhaṁ dhārayati yat duḥkhēna nāvasīdati yat prabhuḥ duṣkaraṁ kurutē||

||Sloka meanings||

anayā hīnaḥ - without her
rāmaḥ duḥkhēna nāvasīdati -
Rama not being despondent
yat ātmanaḥ dēhaṁ dhārayati -
is sustaining himself (then)
prabhuḥ duṣkaraṁ kurutē -
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||

imāṁ asitakēśāntāṁ śatapatra nibhēkṣaṇā|
sukhārhāṁ duḥkhitāṁ dr̥ṣṭvā mamāpi vyathitaṁ manaḥ||16.28||

sa|| asitakēśāṁtām śatapatranibēkṣaṇāṁ sukhārhāṁ imām duḥkhitāṁ dr̥ṣṭvā mama manaḥ api vyathitaṁ||

||Sloka meanings||

asitakēśāṁtām -
dark haired lady,
śatapatranibēkṣaṇāṁ -
endowed with eyes resembling a lotus of hundred petals,
sukhārhāṁ -
though deserves to be happy
imām duḥkhitāṁ dr̥ṣṭvā -
seeing this sorrowing one
mama manaḥ api vyathitaṁ -
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||

kṣitikṣamā puṣkarasannibhākṣī
yā rakṣitārāghava lakṣmaṇābhyām|
sā rākṣasībhi rvikr̥tēkṣaṇābhiḥ
saṁrakṣyatē saṁprati vr̥kṣamūlē||16.29||

sa|| kṣitikṣamā puṣkarasannibhākṣī rāghavā lakṣmaṇābhyām rakṣitā sā vikr̥tēkṣaṇābhiḥ rākṣassībhiḥ vr̥kṣamūlē saṁrakṣyatē saṁprati||

||Sloka meanings||

kṣittikṣamā puṣkarasannibhākṣī -
tolerant like mother earth, lotus eyed lady
rāghavā lakṣmaṇābhyām rakṣitā sā -
protected by both Rama and Lakshmana
vikr̥tēkṣaṇābhiḥ rākṣassībhiḥ -
by Rakshasa women of hideous appearance
vr̥kṣamūlē saṁrakṣyatē saṁprati -
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||

himahatanaḷinīva naṣṭaśōbhā
vyasana paramparayā nipīḍyamānā|
saha cara rahitēva cakravākī
janakasutā kr̥paṇāṁ daśāṁ prapannā||16.30||

sa|| himamahata naḷini iva naṣṭaśōbhā vyasanaparaṁparayā nipīḍyamānā janakasutā saha cara rahitā cakravākī iva kr̥paṇāṁ daśāṁ prapannā||

||Sloka meanings||

himamahata naḷini iva naṣṭaśōbhā -
having lost luster like a lotus afflicted by snow
vyasanaparaṁparayā nipīḍyamānā -
afflicted by continuous appearance of sorrows
janakasutā - the daughter of Janka
saha cara rahitā cakravākī iva -
like the female Chakravaka bird separated from her companion
kr̥paṇāṁ daśāṁ prapannā- 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||

asyā hi puṣpāvanatāgra śākhāḥ
śōkaṁ dr̥ḍhaṁ vai janayantyaśōkāḥ|
himavyapāyēna ca śītaraśmiḥ
abhyutthitō naika sahasra raśmiḥ||16.31||

sa|| himavyapāyēna puṣpāvanatāgraśākhaḥ aśōkāḥ abhyutthitaḥ nēkasahasraraśmiḥ śītaraśmi ca asyāḥ dr̥ḍhaṁ śōkaṁ janayaṁti ||

||Sloka meanings||

himavyapāyēna -
with the onset of spring
puṣpāvanatāgraśākhaḥ aśōkāḥ -
topmost branches of Ashoka tree loaded with blossoms
abhyutthitaḥ nēkasahasraraśmiḥ śītaraśmi -
the thousand rayed Sun and moon
asyāḥ dr̥ḍhaṁ śōkaṁ janayaṁti -
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||

ityēva marthaṁ kapiranvavēkṣya
sītēya mityēva viniṣṭa buddhiḥ|
saṁśritya tasmin niṣasāda vr̥kṣē
balī harīṇāṁ vr̥ṣabhastarasvī||16.32||

sa|| iti ēvaṁ balī harīṇāṁ vr̥ṣabhaḥ kapiḥ arthaṁ ( sītāṁ) anvēkṣya iyaṁ sītā iti ēva viniṣṭabuddhiḥ tasmin vr̥kṣē saṁśritya niṣasāda||

||Sloka meanings||

iti ēvaṁ balī - thus the strong,
harīṇāṁ vr̥ṣabhaḥ kapiḥ - Hanuman the bull among Vanaras
arthaṁ ( sītāṁ) anvēkṣya - having considered all issues
iyaṁ sītā iti ēva viniṣṭabuddhiḥ -
having concluded in his mind that she is Sita.
tasmin vr̥kṣē saṁśritya niṣasāda -
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.

ityārṣē śrīmadrāmāyaṇē ādikāvyē vālmīkīyē
caturviṁśat sahasrikāyāṁ saṁhitāyām
śrīmatsuṁdarakāṁḍē ṣoḍaśassargaḥ||

||ōm tat sat||

॥om tat sat ||