Sundarakanda Sarga 16: Hanuman's Anguish (Full Text & Meaning)
Sundarakanda Sarga 16: Hanuman's Anguish (Full Text & Meaning)
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Read Sundarakanda Sarga 16 with full Sanskrit Shlokas and verbatim English meanings. Upon seeing Sītā’s pitiable condition, Hanumān is overcome with grief. He reflects on the power of destiny, the peerless virtues of Rāma, and the tragic circumstances that have brought such a noble queen to this state of suffering among the Rākṣasīs. He realizes that her devotion alone is what keeps her alive in this den of lions. Download PDF for convenience or read along online at Kalady.org
| Detail | Total Shlokas: 32 | Primary Character: Hanuman (Maruti) | Key Events: Hanūmat-Parītāpa (Hanuman's Lamentation), Sītā-Vibhūti-Smaraṇa (Remembering Sita's Greatness), Rāma-Vikrama-Kīrtana (Praising Rama's Valor) | Location: Shimshupa Tree, Ashoka Vatika |
athaḥ śrīmadvalmīki rāmāyaṇe suṃdarakāṃḍe ṣōḍaśassargaḥ
Beginning of Sundarakanda from Srimad Valmiki Ramanaya - 16th Sarga
hanūmatparītāpaḥ
Hanuman’s Anguish
praśasya tu praśastavyāṅ sītāṅ tāṅ haripuṅgavaḥ | guṇābhirāmaṅ rāmaṅ ca punaścintāparō.bhavat || 1
Having praised that praiseworthy Sita and Ramachandra, who are delightful due to their virtues, the Vanaraveera, Hanuman again became preoccupied with thought. (1)
sa muhūrtamiva dhyātvā bāṣpaparyākulēkṣaṇaḥ | sītāmāśritya tējasvī hanūmānvilalāpa ha || 2
The splendid and glorious Hanuman, after reflecting for a short while on the sorrowful plight of Sita, found his eyes welling up with tears. His profound distress entirely focused on Sita, he then began to grieve. (2)
mānyā guruvinītasya lakṣmaṇasya gurupriyā | yadi sītā৷৷pi duḥkhārtā kālō hi duratikramaḥ || 3
She is the revered wife of Sri Rama and is respected by the humble and modest Lakshmana. If even Sita, a person of such virtue and reverence, is tormented by sorrow, then truly, the power of time and fate is impossible to overcome. (3)
rāmasya vyavasāyajñā lakṣmaṇasya ca dhīmataḥ | nātyarthaṅ kṣubhyatē dēvī gaṅgēva jaladāgamē || 4
Devi Sita is not overly distressed, as she knows the firm resolve of Rama and the wisdom of Lakshmana. She is like the Ganga river at the beginning of the monsoon season: full and strong, but not excessively agitated or overflowing. (4)
tulyaśīlavayōvṛttāṅ tulyābhijanalakṣaṇām | rāghavō৷৷rhati vaidēhīṅ taṅ cēyamasitēkṣaṇā || 5
She (Sita) is the one who is equal to Rāghava (Rāma) in character, age, conduct, noble birth, and auspicious qualities. She, the black-eyed Vaidehi (Sita), is worthy of him, and he is worthy of her. (5)
tāṅ dṛṣṭvā navahēmābhāṅ lōkakāntāmiva śriyam | jagāma manasā rāmaṅ vacanaṅ cēdamabravīt || 6
Having seen her (Sita), who shone with the radiance of fine gold and was as beautiful as the Lakshmi Devi herself, Maruti directed his mind to Rama and began to speak these words.(6)
asyā hētōrviśālākṣyā hatō vālī mahābalaḥ | rāvaṇapratimō vīryē kabandhaśca nipātitaḥ || 7
It was for the sake of this wide-eyed Sita that the immensely powerful Vāli was slain, and Kabandha, who was equal to Rāvaṇa in valor, was also defeated. (7)
virādhaśca hataḥ saṅkhyē rākṣasō bhīmavikramaḥ | vanē rāmēṇa vikramya mahēndrēṇēva śambaraḥ || 8
And Virādha, a Rākṣasa (demon) of terrible might, was killed in battle in the forest by Rāma, who exerted his prowess, just as Śambara was killed by Mahendra (Indra) (8)
caturdaśa sahasrāṇi rakṣasāṅ bhīmakarmaṇām | nihatāni janasthānē śarairagniśikhōpamaiḥ || 9
Fourteen thousand Rākṣasas (demons) of terrifying deeds were killed in Janasthāna by (Rāma's) arrows,hat blazed like the very crests of fire. (9)
kharaśca nihatasaṅkhyē triśirāśca nipātitaḥ | dūṣaṇaśca mahātējā rāmēṇa viditātmanā || 10
Khara was slain in battle, and Triśiras was struck down; similarly, the brilliantly powerful Dūṣaṇa was annihilated by Rāma, the one who knows the inner Self (viditātma). (10)
aiśvaryaṅ vānarāṇāṅ ca durlabhaṅ vālipālitam | asyā nimittē sugrīvaḥ prāptavān lōkasatkṛtam || 11
For her sake, Sugrīva was able to achieve the sovereignty of the Vānaras— the world-renowned kingdom that was difficult to win while Vāli ruled. (11)
sāgaraśca mayā krāntaśśrīmānnadanadīpatiḥ | asyā hētōrviśālākṣyāḥ purī cēyamavēkṣitā || 12
I have crossed the glorious ocean, the lord of rivers and streams, and for the sake of this wide-eyed Sita alone, I have thoroughly searched this city of Lanka. (12)
yadi rāmaḥ samudrāntāṅ mēdinīṅ parivartayēt | asyāḥ kṛtē jagaccāpi yuktamityēva mē matiḥ || 13
Should Rāma choose to overturn the entire world, which is bound by the ocean, for her sake, I would deem that action entirely justified. (13)
rājyaṅ vā triṣu lōkēṣu sītā vā janakātmajā | trailōkyarājyaṅ sakalaṅ sītāyā nāpnuyātkalām || 14
When weighing the importance of Rāma's triumph over the three worlds against the worth of Sītā, know that the entire sovereignty of the three worlds is not equivalent to even a sixteenth part of Sītā's immeasurable greatness. (14)
iyaṅ sā dharmaśīlasya maithilasya mahātmanaḥ | sutā janakarājasya sītā bhartṛdṛḍhavratā || 15
utthitā mēdinīṅ bhittvā kṣētrē halamukhakṣatē | padmarēṇunibhaiḥ kīrṇā śubhaiḥ kēdārapāmsubhiḥ || 16
The daughter of the great-souled and righteous King Janaka of Mithilā, and one who is firm in her vow to her husband, who arose from the earth—splitting the furrow made by the plow during the preparations for a yagna—and was covered with the auspicious agricultural dust that glowed like the pollen of a lotus—she is that Sītā. (15 - 16)
vikrāntasyāryaśīlasya saṅyugēṣnvivartinaḥ | snuṣā daśarathasyaiṣā jyēṣṭhā rājñō yaśasvinī || 17
The eldest daughter-in-law of the glorious King Daśaratha—who is a supremely valiant hero of noble character and who never retreats from the field of battle—she is the one. (17)
dharmajñasya kṛtajñasya rāmasya viditātmanaḥ | iyaṅ sā dayitā bhāryā rākṣasīvaśamāgatā || 18
She is that beloved wife of Rāma—the one who is steadfast in righteousness, grateful, and a knower of the Self (atmajgnani)—and yet, she has sadly fallen under the control of the Rākṣasīs. (18)
sarvān bhōgānparityajya bhartṛsnēhabalātkṛtā | acintayitvā duḥkhāni praviṣṭā nirjanaṅ vanam || 19
Compelled by the strength of her devotion to her husband, she abandoned all comforts and, giving no thought to the hardships, entered the solitary forest. (19)
saṅtuṣṭā phalamūlēna bhartṛśuśrūṣaṇē ratā | yā parāṅ bhajatē prītiṅ vanē৷৷pi bhavanē yathā || 20
The one who is content with only fruits and roots, who is devoted to the service of her husband, and who finds the supreme delight in the forest just as she would in a palace or home—she is that Sītā. (20)
sēyaṅ kanakavarṇāṅgī nityaṅ susmitabhāṣiṇī | sahatē yātanāmētām anarthānāmabhāginī || 21
She, whose body shines with the color of gold and who always speaks with a gentle smile, a woman who previously could not sustain even a small hardship, is now forced to endure this agony, despite being utterly undeserving of such misfortune. (21)
imāṅ tu śīlasampannāṅ draṣṭumarhati rāghavaḥ | rāvaṇēna pramathitāṅ prapāmiva pipāsitaḥ || 22
Rāma is desperate to see this virtuous Sītā, who, though tormented by Rāvaṇa, is bravely protecting her honor, just as a very thirsty person eagerly seeks out a life-giving source of water. (22)
asyā nūnaṅ punarlābhādrāghavaḥ prītimēṣyati | rājā rājyaparibhraṣṭaḥ punaḥ prāpyēva mēdinīm || 23
Rāghava (Rāma) will surely find joy in regaining her, a joy akin to that of a king who, having been stripped of his kingdom, finally recovers his royal domain. (23)
kāmabhōgaiḥ parityaktā hīnā bandhujanēna ca | dhārayatyātmanō dēhaṅ tatsamāgamakāṅkṣiṇī || 24
Abandoned by all comforts and pleasures, and deprived of her kinsfolk, she sustains her life only in the hope of reunion with him (Rāma). (24)
naiṣā paśyati rākṣasyō nēmānpuṣpaphaladrumān | ēkasthahṛdayā nūnaṅ rāmamēvānupaśyati || 25
She does not look at the Rākṣasīs (demonesses) who are around her, nor does she notice these trees laden with flowers and fruits. With her heart fixed solely on one object, she surely sees only Rāma. (25)
bhartā nāma paraṅ nāryā bhūṣaṇaṅ bhūṣaṇādapi | ēṣā tu rahitā tēna bhūṣaṇārhā na śōbhatē || 26
The husband is considered the supreme ornament for a woman, surpassing all other jewels. Yet, she (Sītā), separated from him, does not shine, even though she is fully worthy of being adorned with every kind of ornament. (26)
duṣkaraṅ kurutē rāmō hīnō yadanayā prabhuḥ | dhārayatyātmanō dēhaṅ na duḥkhēnāvasīdati || 27
It is an incredibly difficult feat that the powerful Lord Rāma is accomplishing: to sustain his own life in her absence without completely succumbing to this overwhelming sorrow. (27)
imāmasitakēśāntāṅ śatapatranibhēkṣaṇām | sukhārhāṅ duḥkhitāṅ dṛṣṭvā mamāpi vyathitaṅ manaḥ || 28
Seeing her—with her dark, flowing hair and eyes like the petals of a lotus—a woman truly deserving of every comfort, now enduring such deep distress, causes pain even to my own mind. (28)
kṣatikṣamā puṣkarasannibhākṣī yā rakṣitā rāghavalakṣmaṇābhyām | sā rākṣasībhirvikṛtēkṣaṇābhiḥ saṅrakṣyatē samprati vṛkṣamūlē || 29
She, whose great forbearance is like that of mother earth, whose eyes resemble the lotus flower, and who was protected by Rāma and Lakshmana until now—that very Sītā is now being guarded at the root of a tree by Rākṣasīs (demonesses) with frightening, distorted eyes. (29)
himahatanalinīva naṣṭaśōbhā vyasanaparamparayā nipīḍyamānā | sahacararahitēva cakravākī janakasutā kṛpaṇāṅ daśāṅ prapannā || 30
The Daughter of Janaka (Sītā) has fallen into a wretched condition, tormented by a ceaseless stream of misfortunes. She is like a lotus flower whose beauty is destroyed by frost, and resembles a chakravākī bird (ruddy shelduck) separated from its companion. (30)
asyā hi puṣpāvanatāgraśākhāḥ śōkaṅ dṛḍhaṅ vai janayantyaśōkāḥ | himavyapāyēna ca śītaraśmiḥ abhyutthitō naikasahasraraśm || 31
The Ashoka trees, with their profuse, blossom-bent branches, only serve to inflict a deep and lasting sorrow upon her. Furthermore, due to her profound anguish, the naturally cool rays of the moon feel as tormenting and scorching as the intense heat of the rising, thousand-rayed sun. (31)
ityēvamarthaṅ kapiranvavēkṣya sītēyamityēva niviṣṭabuddhiḥ | saṅśritya tasminniṣasāda vṛkṣē balī harīṇāmṛṣabhastarasvī || 32
The powerful, swift, and mighty chief of the Vānaras (Hanuman), having thus fully understood the situation and being firmly convinced, "This is Sītā," took refuge and settled upon that tree. (32)
ityārśe śrīmadramāyaṇe vālmīkīye ādikāvye suṃdarakaṃde ṣōḍaśassargaḥ
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