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

|| om tat sat||

Sundarakanda
Sarga 16
ಅಥ ಷೋಡಶಸ್ಸರ್ಗಃ
( 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, " ನಾತ್ಯರ್ಥಂ ಕ್ಷುಭ್ಯತೇ ದೇವೀ". 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||

ಪ್ರಶಸ್ಯ ತು ಪ್ರಶಸ್ತವ್ಯಾಂ ಸೀತಾಂ ತಾಂ ಹರಿಪುಂಗವ|
ಗುಣಾಭಿರಾಮಂ ರಾಮಂ ಚ ಪುನಃ ಚಿಂತಾಪರೋಽಭವತ್ ||16.01||

ಸ|| ಹರಿಪುಂಗವಃ ಪ್ರಶಸ್ತವ್ಯಂ ತಾಂ ಸೀತಾಂ ಪ್ರಶಸ್ಯ ಗುಣಾಭಿರಾಮಂ ರಾಮಂ ಚ ( ಪ್ರಶಸ್ಯ) ಪುನಃ ಚಿಂತಾಪರಃ ಅಭವತ್ ||

||Sloka meanings||

ಹರಿಪುಂಗವಃ ಪ್ರಶಸ್ತವ್ಯಂ ಪ್ರಶಸ್ಯ-
the best among Vanaras having praised the praise worthy
ತಾಂ ಸೀತಾಂ - that Sita
ಗುಣಾಭಿರಾಮಂ ರಾಮಂ ಚ -
as well as Rama with embellished virtues
ಪುನಃ ಚಿಂತಾಪರಃ ಅಭವತ್ -
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||

ಸ ಮುಹೂರ್ತಮಿವ ಧ್ಯಾತ್ವಾ ಭಾಷ್ಪಪರ್ಯಾಕುಲೇಕ್ಷಣಃ|
ಸೀತಾ ಮಾಶ್ರಿತ್ಯ ತೇಜಸ್ವೀ ಹನುಮಾನ್ವಿಲಲಾಪ ಹ ||16.02||

ಸ|| ಸಃ ಹನುಮಾನ್ ಭಾಷ್ಪಪರ್ಯಾಕುಲೇಕ್ಷಣಃ ಮುಹೂರ್ತಂ ಇವ ಧ್ಯಾತ್ವಾ ಸೀತಾಂ ಆಶ್ರಿತ್ಯ ವಿಲಲಾಪ ಹ||

||Sloka meanings||

ಸಃ ಹನುಮಾನ್ ಭಾಷ್ಪಪರ್ಯಾಕುಲೇಕ್ಷಣಃ -
Hanuman, with his eyes filled with tears
ಮುಹೂರ್ತಂ ಇವ ಧ್ಯಾತ್ವಾ -
meditated for a moment
ಸೀತಾಂ ಆಶ್ರಿತ್ಯ ವಿಲಲಾಪ ಹ -
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||

ಮಾನ್ಯಾ ಗುರುವೀನೀತಸ್ಯ ಲಕ್ಷ್ಮಣಸ್ಯ ಗುರುಪ್ರಿಯಾ|
ಯದಿ ಸೀತಾಽಪಿ ದುಃಖಾರ್ತೋ ಕಾಲೋಹಿ ದುರತಿಕ್ರಮಃ||16.03||

ಸ|| ಗುರುವಿನೀತಸ್ಯ ಲಕ್ಷ್ಮಣಸ್ಯ ಮಾನ್ಯಾ ಗುರುಪ್ರಿಯಾ ಸೀತಾ ಅಪಿ ದುಃಖಾರ್ತಾ ಯದಿ (ತದಿ) ಕಾಲಃ ದುರತಿಕ್ರಮಃ||

||Sloka meanings||

ಗುರುವಿನೀತಸ್ಯ ಲಕ್ಷ್ಮಣಸ್ಯ ಮಾನ್ಯಾ -
Sita worshipped by well-trained Lakshmana
ಗುರುಪ್ರಿಯಾ ಸೀತಾ ಅಪಿ - loved by elders
ದುಃಖಾರ್ತಾ ಯದಿ - (if) drenched in sorrows
(ತದಿ) ಕಾಲಃ ದುರತಿಕ್ರಮಃ - (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.

"ನನು ನ ದುಃಖಂ ಸುಖಂ ವಾ ಕಾಲಮಾತ್ರ ಜನ್ಯಮ್, ಕರ್ಮಾನುಷ್ಠಾನವೈಫಲ್ಯಾಪತ್ತೇಃ| ತತ್ಸಾಪೇಕ್ಷಕಾಲಜನ್ಯತ್ವೇಪಿ ಈಶ್ವರಾವತಾರ ಸೀತಾರಾಮಯೋಃ ಕರ್ಮಾಭಾವತ್
ಕಥಂ ದುಃಖಮಿತಿ ಚೇತ್ ನ ||ರಾ.ತಿ||

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||

ರಾಮಸ್ಯ ವ್ಯವಸಾಯಜ್ಞಾ ಲಕ್ಷ್ಮಣಸ್ಯ ಚ ಧೀಮತಃ |
ನಾತ್ಯರ್ಥಂ ಕ್ಷುಭ್ಯತೇ ದೇವೀ ಗಙ್ಗೇವ ಜಲದಾಗಮೇ||16.04||

ಸ|| ರಾಮಸ್ಯ ಧೀಮತಃ ಲಕ್ಷ್ಮಣಸ್ಯ ವ್ಯವಸಾಯಜ್ಞಾ ( ಜ್ಞಾತ್ವಾ) ಅತ್ಯರ್ಥಂ ನ ಕ್ಷುಭ್ಯತೇ ಜಲದಾಗಮೇ ಗಂಗಾ ಇವ||

||Sloka meanings||

ರಾಮಸ್ಯ ಧೀಮತಃ - knowing the prowess of Rama
ಲಕ್ಷ್ಮಣಸ್ಯ ವ್ಯವಸಾಯಜ್ಞಾ - Lakshmana's might
ಅತ್ಯರ್ಥಂ ನ ಕ್ಷುಭ್ಯತೇ - not agitated very much
ಜಲದಾಗಮೇ ಗಂಗಾ ಇವ- like Ganga seeing the rain bearing clouds.

||Sloka summary||

Valmiki says " ಕಾಲೋಹಿ ದುರತಿಕ್ರಮಃ" , meaning that it is impossible for anyone to overcome fate. Then adds " ನಾತ್ಯರ್ಥಂ ಕ್ಷುಭ್ಯತೇ ದೇವೀ". 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"

"ಸಕೃದೇವ ಪ್ರಪನ್ನಾಯ ತ್ವಾಸ್ಮೀತಿ ಚ ಯಾಚತೇ|
ಅಭಯಂ ಸರ್ವ ಭೂತೇಭ್ಯೋ ದದಾಮಿ ಏತತ್ ವ್ರತಂ ಮಮ"|| (ಯುದ್ಧಕಾಂಡ18.33)||

"ಅಭಯಂ ಸರ್ವ ಭೂತೇಭ್ಯೋ ದದಾಮಿ" ; That word of Bhagavan saying "Do not be afraid" is our protection. Not only giving us protection , he adds an insurance , "ಏತತ್ ವ್ರತಂ ಮಮ";

"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.

"ಅಪ್ಯಹಂ ಜೀವಿತಂ ಜಹ್ಯಂ ತ್ವಾಂ ಸೀತೇ ಸಲಕ್ಷ್ಮಣಾಮ್|
ನತು ಪ್ರಜ್ಞಾಂ ಸಂಶ್ರುತ್ಯ ಬ್ರಾಹ್ಮಣೇಭ್ಯೋ ವಿಶೇಷತಃ" ||( ಅರಣ್ಯ10.19)||

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||

ತುಲ್ಯಶೀಲವಯೋವೃತ್ತಾಂ ತುಲ್ಯಾಭಿಜನಲಕ್ಷಣಾಮ್|
ರಾಘವೋಽರ್ಹತಿ ವೈದೇಹೀಂ ತಂ ಚೇಯಮಸಿತೇಕ್ಷಣಾ||16.05||

ಸ|| ತುಲ್ಯಶೀಲವಯೋವೃತ್ತಾಂ ತುಲ್ಯಾಭಿಜನಲಕ್ಷಣಾಮ್ ರಾಘವಃ ವೈದೇಹೀಂ ಅರ್ಹತಿ | ತಂ ಚ ಇಯಂ ಅಸಿತೇಕ್ಷಣಾ||

||Sloka meanings||

ತುಲ್ಯಶೀಲವಯೋವೃತ್ತಾಂ -
equal in character , age and behavior
ತುಲ್ಯಾಭಿಜನಲಕ್ಷಣಾಮ್ -
perfect match in birth and auspicious marks
ರಾಘವಃ ವೈದೇಹೀಂ ಅರ್ಹತಿ - Raghava deserves Sita
ತಂ ಚ ಇಯಂ ಅಸಿತೇಕ್ಷಣಾ -
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 "ತುಲ್ಯಶೀಲ ವಯೋವೃತ್ತಾಂ". 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 ' ಅಸಿತೇಕ್ಷಣಾ'; In Sundarakanda the beauty of Sita's eyes has been referred to many times as, 'ಅಸಿತೇಕ್ಷಣಾ', 'ವಿಶಾಲಾಕ್ಷೀ', 'ಶುಚಿಸ್ಮಿತಾ' 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||

'ತಾಂ ದೃಷ್ಟ್ವಾ ನವಹೇಮಾಭಾಂ ಲೋಕಕಾನ್ತಾಮಿವ ಶ್ರಿಯಮ್|
ಜಗಾಮ ಮನಸಾ ರಾಮಂ ವಚನಂ ಚ ಇದಮಬ್ರವೀತ್||16.06||

ಸ|| ನವಹೇಮಾಭಾಂ ಶ್ರಿಯಮಿವ ತಾಂ ( ಸೀತಾಂ ) ದೃಷ್ಟ್ವಾ ಮನಸಾ ರಾಮಂ ಜಗಾಮ ಚ | (ತತಃ ಇದಂ ವಚನಂ ಅಬ್ರವೀತ್|| "

||Sloka meanings||

ನವಹೇಮಾಭಾಂ ಶ್ರಿಯಮಿವ -
like freshly minted gold, and resembling Goddess Lakshmi
ತಾಂ ( ಸೀತಾಂ ) ದೃಷ್ಟ್ವಾ- seeing her
ಮನಸಾ ರಾಮಂ ಜಗಾಮ ಚ -
reached Rama in his thoughts
ಇದಂ ವಚನಂ ಅಬ್ರವೀತ್ -
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||

ಅಸ್ಯಾ ಹೇತೋರ್ವಿಶಾಲಾಕ್ಷ್ಯಾ ಹತೋ ವಾಲೀ ಮಹಾಬಲಃ|
ರಾವಣ ಪ್ರತಿಮೋ ವೀರ್ಯೇ ಕಬನ್ಧಶ್ಚ ನಿಪಾತಿತಃ||16.07||

ಸ|| ಅಸ್ಯಾಃ ವಿಶಾಲಾಕ್ಷ್ಯಾಃ ಹೇತೋಃ ಮಹಾಬಲಃ ವಾಲೀ ಹತಃ| ವೀರ್ಯೇ ರಾವಣ ಪ್ರತಿಮಃ ಕಬನ್ಧಃ ಚ ನಿಪಾತಿತಃ||

||Sloka meanings||

ಅಸ್ಯಾಃ ವಿಶಾಲಾಕ್ಷ್ಯಾಃ ಹೇತೋಃ -
for the sake of this large eyed lady
ಮಹಾಬಲಃ ವಾಲೀ ಹತಃ -
the powerful Vali was killed.
ವೀರ್ಯೇ ರಾವಣ ಪ್ರತಿಮಃ -
equal in prowess to Ravana
ಕಬನ್ಧಃ ಚ ನಿಪಾತಿತಃ -
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||

ವಿರಾಧಶ್ಚ ಹತ ಸ್ಸಂಖ್ಯೇ ರಾಕ್ಷಸೋ ಭೀಮವಿಕ್ರಮಃ|
ವನೇ ರಾಮೇಣ ವಿಕ್ರಮ್ಯ ಮಹೇನ್ದ್ರೇಣೇವ ಶಮ್ಬರಃ||16.08||

ಸ|| ವನೇ ಸಂಖ್ಯೇ ಭೀಮವಿಕ್ರಮಃ ರಾಕ್ಷಸಃ ವಿರಾಧಃ ರಾಮೇಣ ಹತಃ|ಯಥಾ ಮಹೇಂದ್ರೇಣ ಶಮ್ಬರಃ ಇವ||

||Sloka meanings||

ವನೇ ಸಂಖ್ಯೇ -
in a war in the forest
ಭೀಮವಿಕ್ರಮಃ ರಾಕ್ಷಸಃ -
fearsome Rakshasa warrior
ವಿರಾಧಃ ರಾಮೇಣ ಹತಃ -
Viradha was killed by Rama
ಯಥಾ ಮಹೇಂದ್ರೇಣ ಶಮ್ಬರಃ ಇವ-
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||

ಚತುರ್ದಶ ಸಹಸ್ರಾಣಿ ರಕ್ಷಸಾಂ ಭೀಮಕರ್ಮಣಾಮ್|
ನಿಹತಾನಿ ಜನಸ್ಥಾನೇ ಶರೈ ರಗ್ನಿಶಿಖೋಪಮೈಃ||16.09||

ಸ|| ಜನಸ್ಥಾನೇ ಅಗ್ನಿಶಿಖೋಪಮೈಃ ಶರೈಃ ಚತುರ್ದಶ ಸಹಸ್ರಾಣಿ ರಕ್ಷಸಾಂ ಭೀಮಕರ್ಮಣಾಂ ನಿಹತಾನಿ||

||Sloka meanings||

ಜನಸ್ಥಾನೇ ಅಗ್ನಿಶಿಖೋಪಮೈಃ ಶರೈಃ -
arrows equal to flames of fire
ಚತುರ್ದಶ ಸಹಸ್ರಾಣಿ -
fourteen thousand
ರಕ್ಷಸಾಂ ಭೀಮಕರ್ಮಣಾಂ ನಿಹತಾನಿ -
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||

ಖರಶ್ಚ ನಿಹತ ಸ್ಸಂಖ್ಯೇ ತ್ರಿಶಿರಾಶ್ಚ ನಿಪಾತಿತಃ|
ದೂಷಣಶ್ಚ ಮಹಾತೇಜಾ ರಾಮೇಣ ವಿದಿತಾತ್ಮನಾ||16.10||

ಸ|| ಮಹಾತೇಜಾ ವಿದಿತಾತ್ಮನಾ ರಾಮೇಣ ಸಂಖ್ಯೇ ಖರಃ ಚ ನಿಹತಃ ತ್ರಿಶಿರಾಃ ಚ (ತದೈವ) ದೂಷಣಃ ಚ||

||Sloka meanings||

ಮಹಾತೇಜಾ ವಿದಿತಾತ್ಮನಾ ರಾಮೇಣ -
ಮಹಾತೇಜೋಮಯುಡೈನ ಆತ್ಮನು ತೆಲಿಸಿಕೊನಿನ ರಾಮುನಿಚೇತ
ಸಂಖ್ಯೇ ಖರಃ ಚ ನಿಹತಃ -
ಯುದ್ಧಮುಲೋ ಖರುಡು ಚಂಪಬಡೆನು
ತ್ರಿಶಿರಾಃ ಚ (ತದೈವ) ದೂಷಣಃ ಚ -
ಅಲಾಗೇ ತ್ರಿಶಿರುಡು ದೂಷಣುಡು ಕೂಡಾ

||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||

ಐಶ್ವರ್ಯಂ ವಾನರಾಣಾಂ ಚ ದುರ್ಲಭಂ ವಾಲಿಪಾಲಿತಮ್|
ಅಸ್ಯಾ ನಿಮಿತ್ತೇ ಸುಗ್ರೀವಃ ಪ್ರಾಪ್ತವಾನ್ ಲೋಕ ಸತ್ಕೃತಮ್||16.11||

ಸ|| ಅಸ್ಯಾಃ ನಿಮಿತ್ತೇ ಸುಗ್ರೀವಃ ವಾಲಿಪಾಲಿತಂ ದುರ್ಲಭಂ ಲೋಕ ಸತ್ಕೃತಂ ಪ್ರಾಪ್ತವಾನ್ | ವಾನರಾಣಾಂ ಐಶ್ವರ್ಯಂ ಅಪಿ ಪ್ರಾಪ್ತವಾನ್||

||Sloka meanings||

ಅಸ್ಯಾಃ ನಿಮಿತ್ತೇ -
because of her
ವಾಲಿಪಾಲಿತಂ ದುರ್ಲಭಂ ಲೋಕ ಸತ್ಕೃತಂ-
supremacy of the difficult to obtain world ruled by Vali
ಸುಗ್ರೀವಃ ಪ್ರಾಪ್ತವಾನ್ - Sugriva got
ವಾನರಾಣಾಂ ಐಶ್ವರ್ಯಂ ಅಪಿ ಪ್ರಾಪ್ತವಾನ್ -
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||

ಸಾಗರಶ್ಚ ಮಯಾ ಕ್ರಾಂತಃ ಶ್ರೀಮಾನ್ ನದನದೀ ಪತಿಃ |
ಅಸ್ಯಾಹೇತೋರ್ವಿಶಾಲಾಕ್ಷ್ಯಾಃ ಪುರೀ ಚೇಯಂ ನಿರೀಕ್ಷಿತಾ||16.12||

ಸ|| ಅಸ್ಯಾಃ ವಿಶಾಲಕ್ಷ್ಯಾಃ ಹೇತೋಃ ಮಯಾ ನದನದೀಪತಿಃ ಶ್ರೀಮಾನ್ ಸಾಗರಸ್ಯ ಕ್ರಾಂತಃ| ಇಯಂ ಪುರೀ ಚ ನಿರೀಕ್ಷಿತಾ||

||Sloka meanings||

ಅಸ್ಯಾಃ ವಿಶಾಲಕ್ಷ್ಯಾಃ ಹೇತೋಃ -
for this large eyed lady
ಮಯಾ ನದನದೀಪತಿಃ ಶ್ರೀಮಾನ್ ಸಾಗರಸ್ಯ-
the Lord of rivers rivulets namely Sagara
ಮಯಾ ಕ್ರಾಂತಃ -
has been crossed by me
ಇಯಂ ಪುರೀ ಚ ನಿರೀಕ್ಷಿತಾ -
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||

ಯದಿ ರಾಮಃ ಸಮುದ್ರಾನ್ತಾಂ ಮೇದಿನೀಂ ಪರಿವರ್ತಯೇತ್ |
ಅಸ್ಯಾಃ ಕೃತೇ ಜಗತ್ ಚಾಪಿ ಯುಕ್ತಂ ಇತ್ಯೇವ ಮೇ ಮತಿಃ||16.13||

ಸ|| ಅಸ್ಯಾಃ ಕೃತೇ ಯದಿ ರಾಮಃ ಸಮುದ್ರಾಂತಂ ಮೇದಿನೀಂ ಜಗತ್ ಚ ಅಪಿ ಪರಿವರ್ತಯೇತ್ (ತತ್) ಯುಕ್ತಂ ಇತಿ ಏವಂ ಮೇ ಮತಿಃ||

||Sloka meanings||

ಅಸ್ಯಾಃ ಕೃತೇ ಯದಿ ರಾಮಃ -
for her sake if Rama
ಸಮುದ್ರಾಂತಂ ಮೇದಿನೀಂ ಜಗತ್ ಚ ಅಪಿ -
the lands stretching to the ocean or the whole world
ಪರಿವರ್ತಯೇತ್ - turns upside down
ಯುಕ್ತಂ ಇತಿ ಏವಂ ಮೇ ಮತಿಃ -
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||

ರಾಜ್ಯಂ ವಾ ತ್ರಿಷು ಲೋಕೇಷು ಸೀತಾ ವಾ ಜನಕಾತ್ಮಜಾ|
ತ್ರೈಲೋಕ್ಯ ರಾಜ್ಯಂ ಸಕಲಂ ಸೀತಾಯಾ ನಾಪ್ನುಯತ್ಕಲಾಮ್||16.14||

ಸ|| ತ್ರಿಷು ಲೋಕೇಷು ರಾಜ್ಯಂ ವಾ ಜನಕಾತ್ಮಜಾ ಸೀತಾ ವಾ ಸಕಲಂ ತ್ರೈಲೋಕ್ಯರಾಜ್ಯಂ ಸೀತಾಯಾಃ ಕಲಾಂ ನ ಆಪ್ನುಯಾತ್||

||Sloka meanings||

ತ್ರಿಷು ಲೋಕೇಷು ರಾಜ್ಯಂ ವಾ -
the sovereignty of the three worlds
ವಾ ಜನಕಾತ್ಮಜಾ ಸೀತಾ ವಾ-
or Janaka's daughter Sita
ತ್ರೈಲೋಕ್ಯರಾಜ್ಯಂ -
the three worlds kingdom
ಸೀತಾಯಾಃ ಕಲಾಂ ನ ಆಪ್ನುಯಾತ್ -
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||

ಇಯಂ ಸಾ ಧರ್ಮಶೀಲಸ್ಯ ಮೈಥಿಲಸ್ಯ ಮಹಾತ್ಮನಃ|
ಸುತಾ ಜನಕರಾಜಸ್ಯ ಸೀತಾ ಭರ್ತೃದೃಢವ್ರತಾ ||16.15||

ಸ|| ಸಾ ಮೈಥಿಲಸ್ಯ ಮಹಾತ್ಮನಃ ಧರ್ಮಶೀಲಸ್ಯ ಜನಕರಾಜಸ್ಯ ಸುತಾ ಇಯಂ ಸೀತಾ ಭರ್ತೃ ದೃಢವ್ರತಾ ||

||Sloka meanings||

ಸಾ ಮೈಥಿಲಸ್ಯ ಮಹಾತ್ಮನಃ -
that great soul of Mithila
ಧರ್ಮಶೀಲಸ್ಯ ಜನಕರಾಜಸ್ಯ -
of Janaka , a follower of right conduct
ಸುತಾ ಇಯಂ ಸೀತಾ -
daughter namely Sita
ಭರ್ತೃ ದೃಢವ್ರತಾ -
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||

ಉತ್ಥಿತಾ ಮೇದಿನೀಂ ಭಿತ್ವಾ ಕ್ಷೇತ್ರೇ ಹಲಮುಖಕ್ಷತೇ |
ಪದ್ಮರೇಣುನಿಭೈಃ ಕೀರ್ಣಾ ಶುಭೈಃ ಕೇದಾರಪಾಂಸುಭಿಃ||16.16||

ಸ|| ಕ್ಷೇತ್ರೇ ಹಲಮುಖಕ್ಷತೇ ಪದ್ಮರೇಣು ನಿಭೈಃ ಶುಭೈಃ ಕೇದಾರಾಪಾಂಶುಭಿಃ ಕೀರ್ಣಾ ಮೇದಿನೀಂ ಭಿತ್ವಾ ಉತ್ಥಿತಾ |

||Sloka meanings||

ಕ್ಷೇತ್ರೇ ಹಲಮುಖಕ್ಷತೇ - by the plough which tilled field
ಪದ್ಮರೇಣು ನಿಭೈಃ ಶುಭೈಃ ಕೇದಾರಾಪಾಂಶುಭಿಃ ಕೀರ್ಣಾ -
covered with auspicious dust particle of paddy
ಮೇದಿನೀಂ ಭಿತ್ವಾ ಉತ್ಥಿತಾ - 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||

ವಿಕ್ರಾನ್ತಸ್ಯಾರ್ಯ ಶೀಲಸ್ಯ ಸಂಯುಗೇ ಷ್ವನಿವರ್ತಿನಃ|
ಸ್ನುಷಾ ದಶರಥಸ್ಯೈಷಾ ಜ್ಯೇಷ್ಠಾ ರಾಜ್ಞೋ ಯಶಸ್ವಿನೀ||16.17||

ಸ|| ಏಷಾ ಯಶಸ್ವಿನೀ ವಿಕ್ರಾಂತಸ್ಯ ಆರ್ಯಶೀಲಸ್ಯ ಸಂಯುಗೇಷು ಅನಿವರ್ತಿನಃ ರಾಜ್ಞಃ ದಶರಥಸ್ಯ ಜ್ಯೇಷ್ಠಾ ಸ್ನುಷಾ||

||Sloka meanings||

ಏಷಾ ಯಶಸ್ವಿನೀ -
this celebrated lady
ಸಂಯುಗೇಷು ಅನಿವರ್ತಿನಃ -
a person who never turned away from battles
ವಿಕ್ರಾಂತಸ್ಯ ಆರ್ಯಶೀಲಸ್ಯ -
valiant and a man of right conduct
ರಾಜ್ಞಃ ದಶರಥಸ್ಯ ಜ್ಯೇಷ್ಠಾ ಸ್ನುಷಾ -
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||

ಧರ್ಮಜ್ಞಸ್ಯ ಕೃತಜ್ಞಸ್ಯ ರಾಮಸ್ಯ ವಿದಿತಾತ್ಮನಃ|
ಇಯಂ ಸಾ ದಯಿತಾ ಭಾರ್ಯಾ ರಾಕ್ಷಸೀವಶಮಾಗತಾ||16.18||

ಸ|| ಧರ್ಮಜ್ಞಸ್ಯ ಕೃತಜ್ಞಸ್ಯ ವಿದಿತಾತ್ಮನಃ ರಾಮಸ್ಯ ದಯಿತಾ ಭಾರ್ಯಾ ಸಾ ಇಯಂ ರಾಕ್ಷಸೀ ವಶಂ ಆಗತಾ||'

||Sloka meanings||

ಧರ್ಮಜ್ಞಸ್ಯ ಕೃತಜ್ಞಸ್ಯ -
of righteous, ever grateful
ವಿದಿತಾತ್ಮನಃ - realized soul
ರಾಮಸ್ಯ ದಯಿತಾ ಭಾರ್ಯಾ -
Rama's dear wife
ಸಾ ಇಯಂ ರಾಕ್ಷಸೀ ವಶಂ ಆಗತಾ-
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||

ಸರ್ವಾನ್ಭೋಗಾನ್ ಪರಿತ್ಯಜ್ಯ ಭರ್ತೃ ಸ್ನೇಹಬಲಾತ್ಕೃತಾ|
ಅಚಿನ್ತಯಿತ್ವಾ ದುಃಖಾನಿ ಪ್ರವಿಷ್ಠಾ ನಿರ್ಜನಂ ವನಮ್||16.19||
ಸಂತುಷ್ಟಾ ಫಲಮೂಲೇನ ಭರ್ತೃ ಶುಶ್ರೂಷಣೇ ರತಾ|

ಸ|| ಸರ್ವಾನ್ ಭೋಗಾನ್ ಪರಿತ್ಯಜ್ಯ ಭರ್ತೃಸ್ನೇಹಾತ್ ಕೃತಾ ದುಃಖಾನಿ ಅಚಿನ್ತಯಿತ್ವಾ ನಿರ್ಜನಂ ವನಂ ಪ್ರವಿಷ್ಠಾ || ಫಲಮೂಲೇನ ಸಂತುಷ್ಠಾ ಭರ್ತೃ ಶುಶ್ರೂಷೇಣ ರತಾ|

||Sloka meanings||

ಸರ್ವಾನ್ ಭೋಗಾನ್ ಪರಿತ್ಯಜ್ಯ -
having given up all comforts
ಭರ್ತೃಸ್ನೇಹಾತ್ ಕೃತಾ -
committed to the love of her husband
ದುಃಖಾನಿ ಅಚಿನ್ತಯಿತ್ವಾ -
not thinking of any concerns
ನಿರ್ಜನಂ ವನಂ ಪ್ರವಿಷ್ಠಾ -
entered the forest uninhabited by people
ಫಲಮೂಲೇನ ಸಂತುಷ್ಠಾ -
happy with fruits and roots
ಭರ್ತೃ ಶುಶ್ರೂಷೇಣ ರತಾ -
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||

ಯಾ ಪರಾಂ ಭಜತೇ ಪ್ರೀತಿಂ ವನೇಽಪಿ ಭವನೇ ಯಥಾ||16.20||
ಸೇಯಂ ಕನಕವರ್ಣಾಙ್ಗೀ ನಿತ್ಯಂ ಸುಸ್ಮಿತ ಭಾಷಿಣೀ|
ಸಹತೇ ಯಾತನಾಮೇತಾಂ ಅನರ್ಥಾನಾಂ ಅಭಾಗಿನೀ||16.21||

ಸ|| ಯಾ ವನೇ ಅಪಿ ಭವನಂ ಯಥಾ ಪರಂ ಪ್ರೀತಿಂ ಭಜತೇ ಸಾ ಇಯಂ ಕನಕವರ್ಣಾಂಗೀ ನಿತ್ಯಂ ಸುಸ್ಮಿತ ಭಾಷಿಣೀ ಯೇತಾಂ ಅನರ್ಥಾನಾಂ ಯಾತನಾಂ ಸಹತೇ ಅಭಾಗಿನೀ ||

||Sloka meanings||

ಯಾ ವನೇ ಅಪಿ -
even in the forest
ಭವನಂ ಯಥಾ ಪರಂ ಪ್ರೀತಿಂ ಭಜತೇ -
lived happily as if she was in palace
ಸಾ ಇಯಂ ಕನಕವರ್ಣಾಂಗೀ -
this lady of golden complexion
ನಿತ್ಯಂ ಸುಸ್ಮಿತ ಭಾಷಿಣೀ -
ever smiling with her speech
ಯೇತಾಂ ಅನರ್ಥಾನಾಂ ಯಾತನಾಂ ಸಹತೇ -
bearing these unfortunate torments
ಅಭಾಗಿನೀ -
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||

ಇಮಾಂ ತು ಶೀಲಸಂಪನ್ನಾಂ ದ್ರಷ್ಟುಮರ್ಹತಿ ರಾಘವಃ|
ರಾವಣೇನ ಪ್ರಮಥಿತಾಂ ಪ್ರಪಾಮಿವ ಪಿಪಾಸಿತಃ||16.22||

ಸ|| ರಾಘವಃ ಶೀಲಸಂಪನ್ನಾಂ ರಾವಣೇನ ಪ್ರಮಥಿತಾಮ್ ಇಮಾಮ್ ಪಿಪಾಸಿತಃ ಪ್ರಪಾಮಿವ ದ್ರಷ್ಟುಂ ಅರ್ಹತಿ||

||Sloka meanings||

ಶೀಲಸಂಪನ್ನಾಂ -
this highly virtuous lady
ರಾವಣೇನ ಪ್ರಮಥಿತಾಮ್ ಇಮಾಮ್ -
this one troubled by Ravana
ಪಿಪಾಸಿತಃ ಪ್ರಪಾಮಿವ -
like a thirsty man waiting to see a source of water.
ರಾಘವಃ ದ್ರಷ್ಟುಂ ಅರ್ಹತಿ - 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||

ಅಸ್ಯಾನೂನಂ ಪುನರ್ಲಾಭಾತ್ ರಾಘವಃ ಪ್ರೀತಿಮೇಷ್ಯತಿ|
ರಾಜಾ ರಾಜ್ಯಪರಿಭ್ರಷ್ಟಃ ಪುನಃ ಪ್ರಾಪ್ಯೇವ ಮೇದಿನೀಮ್||16.23||

ಸ|| ರಾಘವಃ ಪುನಃ ಅಸ್ಯಾಃ ಲಾಭಾತ್ ನೂನಂ ರಾಜ್ಯಪರಿಭ್ರಷ್ಟಃ ರಾಜಾ ಮೇದಿನೀಂ ಪುನಃ ಪ್ರಾಪ್ಯೇವ ಪ್ರೀತಿಂ ಏಷ್ಯತಿ ||

||Sloka meanings||

ರಾಘವಃ ಪುನಃ ಅಸ್ಯಾಃ ಲಾಭಾತ್ -
Raghava after getting her
ಪ್ರೀತಿಂ ಏಷ್ಯತಿ -
will be delighted
ನೂನಂ ರಾಜ್ಯಪರಿಭ್ರಷ್ಟಃ ರಾಜಾ ಏವ -
like a king who lost his kingdom
ಮೇದಿನೀಂ ಪುನಃ ಪ್ರಾಪ್ಯೇವ -
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||

ಕಾಮಭೋಗೈಃ ಪರಿತ್ಯಕ್ತಾ ಹೀನಾ ಬನ್ಧುಜನೇನ ಚ|
ಧಾರಯತ್ಯಾತ್ಮನೋ ದೇಹಂ ತತ್ ಸಮಾಗಮಕಾಕ್ಷಿಣೀ||16.24||

ಸ|| ಕಾಮಭೋಗೈಃ ಪರಿತ್ಯಕ್ತಾ ಬಂಧುಜನೇನ ಹೀನಾ ಚ ತತ್ ಸಮಾಗಮ ಆಕಾಂಕ್ಷಿಣೀ ದೇಹಂ ಧಾರಯತಿ||

||Sloka meanings||

ಕಾಮಭೋಗೈಃ ಪರಿತ್ಯಕ್ತಾ -
having forsaken all comforts,
ಬಂಧುಜನೇನ ಹೀನಾ -
separated from her near and dear
ತತ್ ಸಮಾಗಮ ಆಕಾಂಕ್ಷಿಣೀ -
only with the hope of being united with him again
ದೇಹಂ ಧಾರಯತಿ - 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||

ನೈಷಾ ಪಶ್ಯತಿ ರಾಕ್ಷಸ್ಯೋ ನೇಮಾನ್ ಪುಷ್ಪಫಲದ್ರುಮಾನ್|
ಏಕಸ್ಥ ಹೃದಯಾ ನೂನಂ ರಾಮಮೇವಾನುಪಶ್ಯತಿ||16.25||

ಸ|| ಏಷಾ ರಾಕ್ಷಸ್ಯೋ ನ ಪಶ್ಯತಿ| ಇಮಾನ್ ಪುಷ್ಪ ಫಲದ್ರುಮಾನ್ ನ | ಏಕಸ್ಥಃ ಹೃದಯಾ ರಾಮಂ ಏವ ಅನುಪಶ್ಯತಿ ನೂನಂ||

||Sloka meanings||

ನೈಷಾ ಪಶ್ಯತಿ ರಾಕ್ಷಸ್ಯೋ -
does not see the Rakshasas
ನೇಮಾನ್ ಪುಷ್ಪಫಲದ್ರುಮಾನ್ -
neither does she see the fruit and flower laden trees.
ಏಕಸ್ಥಃ ಹೃದಯಾ ರಾಮಂ ಏವ -
only Rama the one in her heart
ಅನುಪಶ್ಯತಿ ನೂನಂ - 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||

ಭರ್ತಾ ನಾಮ ಪರಂ ನಾರ್ಯಾ ಭೂಷಣಂ ಭೂಷಣಾದಪಿ|
ಏಷಾತು ರಹಿತಾ ತೇನ ಭೂಷಣಾರ್ಹಾ ನಶೋಭತೇ ||16.26||

ಸ|| ಭರ್ತಾ ನಾಮ ನಾರ್ಯಾಃ ಭೂಷಣಾತ್ ಅಪಿ ಭೂಷಣಂ | ಏಷಾ ತು ರಹಿತಾ ತೇನ ಭೂಷಣಾರ್ಹಾ ಅಪಿ ನ ಶೋಭತೇ||

||Sloka meanings||

ಭರ್ತಾ ನಾಮ ನಾರ್ಯಾಃ -
indeed for a lady husband
ಭೂಷಣಾತ್ ಅಪಿ ಭೂಷಣಂ -
supreme ornament among all ornaments
ಏಷಾ ತು ರಹಿತಾ -
without that
ತೇನ ಭೂಷಣಾರ್ಹಾ ಅಪಿ ನ ಶೋಭತೇ -
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||

ದುಷ್ಕರಂ ಕುರುತೇ ರಾಮೋ ಹೀನೋ ಯದನಯಾ ಪ್ರಭುಃ|
ಧಾರಯತ್ಯಾತ್ಮನೋ ದೇಹಂ ನ ದುಃಖೇ ನಾವಸೀದತಿ||16.27||

ಸ|| ರಾಮಃ ಅನಯಾ ಹೀನಃ ದುಃಖೇನ ನಾವಸೀದತಿ ಆತ್ಮನಃ ದೇಹಂ ಧಾರಯತಿ ಯತ್ ದುಃಖೇನ ನಾವಸೀದತಿ ಯತ್ ಪ್ರಭುಃ ದುಷ್ಕರಂ ಕುರುತೇ||

||Sloka meanings||

ಅನಯಾ ಹೀನಃ - without her
ರಾಮಃ ದುಃಖೇನ ನಾವಸೀದತಿ -
Rama not being despondent
ಯತ್ ಆತ್ಮನಃ ದೇಹಂ ಧಾರಯತಿ -
is sustaining himself (then)
ಪ್ರಭುಃ ದುಷ್ಕರಂ ಕುರುತೇ -
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||

ಇಮಾಂ ಅಸಿತಕೇಶಾನ್ತಾಂ ಶತಪತ್ರ ನಿಭೇಕ್ಷಣಾ|
ಸುಖಾರ್ಹಾಂ ದುಃಖಿತಾಂ ದೃಷ್ಟ್ವಾ ಮಮಾಪಿ ವ್ಯಥಿತಂ ಮನಃ||16.28||

ಸ|| ಅಸಿತಕೇಶಾಂತಾಮ್ ಶತಪತ್ರನಿಬೇಕ್ಷಣಾಂ ಸುಖಾರ್ಹಾಂ ಇಮಾಮ್ ದುಃಖಿತಾಂ ದೃಷ್ಟ್ವಾ ಮಮ ಮನಃ ಅಪಿ ವ್ಯಥಿತಂ||

||Sloka meanings||

ಅಸಿತಕೇಶಾಂತಾಮ್ -
dark haired lady,
ಶತಪತ್ರನಿಬೇಕ್ಷಣಾಂ -
endowed with eyes resembling a lotus of hundred petals,
ಸುಖಾರ್ಹಾಂ -
though deserves to be happy
ಇಮಾಮ್ ದುಃಖಿತಾಂ ದೃಷ್ಟ್ವಾ -
seeing this sorrowing one
ಮಮ ಮನಃ ಅಪಿ ವ್ಯಥಿತಂ -
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||

ಕ್ಷಿತಿಕ್ಷಮಾ ಪುಷ್ಕರಸನ್ನಿಭಾಕ್ಷೀ
ಯಾ ರಕ್ಷಿತಾರಾಘವ ಲಕ್ಷ್ಮಣಾಭ್ಯಾಮ್|
ಸಾ ರಾಕ್ಷಸೀಭಿ ರ್ವಿಕೃತೇಕ್ಷಣಾಭಿಃ
ಸಂರಕ್ಷ್ಯತೇ ಸಂಪ್ರತಿ ವೃಕ್ಷಮೂಲೇ||16.29||

ಸ|| ಕ್ಷಿತಿಕ್ಷಮಾ ಪುಷ್ಕರಸನ್ನಿಭಾಕ್ಷೀ ರಾಘವಾ ಲಕ್ಷ್ಮಣಾಭ್ಯಾಮ್ ರಕ್ಷಿತಾ ಸಾ ವಿಕೃತೇಕ್ಷಣಾಭಿಃ ರಾಕ್ಷಸ್ಸೀಭಿಃ ವೃಕ್ಷಮೂಲೇ ಸಂರಕ್ಷ್ಯತೇ ಸಂಪ್ರತಿ||

||Sloka meanings||

ಕ್ಷಿತ್ತಿಕ್ಷಮಾ ಪುಷ್ಕರಸನ್ನಿಭಾಕ್ಷೀ -
tolerant like mother earth, lotus eyed lady
ರಾಘವಾ ಲಕ್ಷ್ಮಣಾಭ್ಯಾಮ್ ರಕ್ಷಿತಾ ಸಾ -
protected by both Rama and Lakshmana
ವಿಕೃತೇಕ್ಷಣಾಭಿಃ ರಾಕ್ಷಸ್ಸೀಭಿಃ -
by Rakshasa women of hideous appearance
ವೃಕ್ಷಮೂಲೇ ಸಂರಕ್ಷ್ಯತೇ ಸಂಪ್ರತಿ -
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||

ಹಿಮಹತನಳಿನೀವ ನಷ್ಟಶೋಭಾ
ವ್ಯಸನ ಪರಮ್ಪರಯಾ ನಿಪೀಡ್ಯಮಾನಾ|
ಸಹ ಚರ ರಹಿತೇವ ಚಕ್ರವಾಕೀ
ಜನಕಸುತಾ ಕೃಪಣಾಂ ದಶಾಂ ಪ್ರಪನ್ನಾ||16.30||

ಸ|| ಹಿಮಮಹತ ನಳಿನಿ ಇವ ನಷ್ಟಶೋಭಾ ವ್ಯಸನಪರಂಪರಯಾ ನಿಪೀಡ್ಯಮಾನಾ ಜನಕಸುತಾ ಸಹ ಚರ ರಹಿತಾ ಚಕ್ರವಾಕೀ ಇವ ಕೃಪಣಾಂ ದಶಾಂ ಪ್ರಪನ್ನಾ||

||Sloka meanings||

ಹಿಮಮಹತ ನಳಿನಿ ಇವ ನಷ್ಟಶೋಭಾ -
having lost luster like a lotus afflicted by snow
ವ್ಯಸನಪರಂಪರಯಾ ನಿಪೀಡ್ಯಮಾನಾ -
afflicted by continuous appearance of sorrows
ಜನಕಸುತಾ - the daughter of Janka
ಸಹ ಚರ ರಹಿತಾ ಚಕ್ರವಾಕೀ ಇವ -
like the female Chakravaka bird separated from her companion
ಕೃಪಣಾಂ ದಶಾಂ ಪ್ರಪನ್ನಾ- 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||

ಅಸ್ಯಾ ಹಿ ಪುಷ್ಪಾವನತಾಗ್ರ ಶಾಖಾಃ
ಶೋಕಂ ದೃಢಂ ವೈ ಜನಯನ್ತ್ಯಶೋಕಾಃ|
ಹಿಮವ್ಯಪಾಯೇನ ಚ ಶೀತರಶ್ಮಿಃ
ಅಭ್ಯುತ್ಥಿತೋ ನೈಕ ಸಹಸ್ರ ರಶ್ಮಿಃ||16.31||

ಸ|| ಹಿಮವ್ಯಪಾಯೇನ ಪುಷ್ಪಾವನತಾಗ್ರಶಾಖಃ ಅಶೋಕಾಃ ಅಭ್ಯುತ್ಥಿತಃ ನೇಕಸಹಸ್ರರಶ್ಮಿಃ ಶೀತರಶ್ಮಿ ಚ ಅಸ್ಯಾಃ ದೃಢಂ ಶೋಕಂ ಜನಯಂತಿ ||

||Sloka meanings||

ಹಿಮವ್ಯಪಾಯೇನ -
with the onset of spring
ಪುಷ್ಪಾವನತಾಗ್ರಶಾಖಃ ಅಶೋಕಾಃ -
topmost branches of Ashoka tree loaded with blossoms
ಅಭ್ಯುತ್ಥಿತಃ ನೇಕಸಹಸ್ರರಶ್ಮಿಃ ಶೀತರಶ್ಮಿ -
the thousand rayed Sun and moon
ಅಸ್ಯಾಃ ದೃಢಂ ಶೋಕಂ ಜನಯಂತಿ -
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||

ಇತ್ಯೇವ ಮರ್ಥಂ ಕಪಿರನ್ವವೇಕ್ಷ್ಯ
ಸೀತೇಯ ಮಿತ್ಯೇವ ವಿನಿಷ್ಟ ಬುದ್ಧಿಃ|
ಸಂಶ್ರಿತ್ಯ ತಸ್ಮಿನ್ ನಿಷಸಾದ ವೃಕ್ಷೇ
ಬಲೀ ಹರೀಣಾಂ ವೃಷಭಸ್ತರಸ್ವೀ||16.32||

ಸ|| ಇತಿ ಏವಂ ಬಲೀ ಹರೀಣಾಂ ವೃಷಭಃ ಕಪಿಃ ಅರ್ಥಂ ( ಸೀತಾಂ) ಅನ್ವೇಕ್ಷ್ಯ ಇಯಂ ಸೀತಾ ಇತಿ ಏವ ವಿನಿಷ್ಟಬುದ್ಧಿಃ ತಸ್ಮಿನ್ ವೃಕ್ಷೇ ಸಂಶ್ರಿತ್ಯ ನಿಷಸಾದ||

||Sloka meanings||

ಇತಿ ಏವಂ ಬಲೀ - thus the strong,
ಹರೀಣಾಂ ವೃಷಭಃ ಕಪಿಃ - Hanuman the bull among Vanaras
ಅರ್ಥಂ ( ಸೀತಾಂ) ಅನ್ವೇಕ್ಷ್ಯ - having considered all issues
ಇಯಂ ಸೀತಾ ಇತಿ ಏವ ವಿನಿಷ್ಟಬುದ್ಧಿಃ -
having concluded in his mind that she is Sita.
ತಸ್ಮಿನ್ ವೃಕ್ಷೇ ಸಂಶ್ರಿತ್ಯ ನಿಷಸಾದ -
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.

ಇತ್ಯಾರ್ಷೇ ಶ್ರೀಮದ್ರಾಮಾಯಣೇ ಆದಿಕಾವ್ಯೇ ವಾಲ್ಮೀಕೀಯೇ
ಚತುರ್ವಿಂಶತ್ ಸಹಸ್ರಿಕಾಯಾಂ ಸಂಹಿತಾಯಾಮ್
ಶ್ರೀಮತ್ಸುಂದರಕಾಂಡೇ ಷೊಡಶಸ್ಸರ್ಗಃ||

||ಓಮ್ ತತ್ ಸತ್||

॥om tat sat ||