Sundarakanda Sarga 37: Sītā’s Reasons for Remaining (Full Text & Meaning)
Sundarakanda Sarga 37: Sītā’s Reasons for Remaining (Full Text & Meaning)
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Read Sundarakanda Sarga 37 with full Sanskrit Shlokas and verbatim English meanings. In this intellectually profound chapter, Hanumān reveals his colossal mountain-like form to Sītā and offers to carry her across the ocean to Rāma immediately. However, Sītā Devi gracefully declines, citing the risks to the mission, her refusal to touch any man but her husband, and her desire for Rāma to achieve the glorious victory of slaying Rāvaṇa himself to restore her honor. Download PDF for convenience or read along online at Kalady.org
| Detail | Total Shlokas: 68 | Primary Characters: Sītā Devi & Hanumān | Key Events: Hanūmad-Viśvarūpa-Darśanam (Hanuman shows his large form), Sītā-Pratyākhyānam (Sita's refusal), Rāma-Yaśas-Rakṣaṇam (Protecting Rama's glory) | Location: Ashoka Vatika, Lanka |
athaḥ śrīmadvalmīki rāmāyaṇe suṃdarakāṃḍe saptatriṁśassargaḥ
Beginning of Sundarakanda from Srimad Valmiki Ramanaya - 37th Sarga
sītā pratyānayanānaucityam The Impropriety of Bringing Sītā Back
sītā tadvacanaṅ śrutvā pūrṇacandranibhānanā | hanūmantamuvācēdaṅ dharmārthasahitaṅ vacaḥ || 1 amṛtaṅ viṣasaṅsṛṣṭaṅ tvayā vānara bhāṣitam | yacca nānyamanā rāmō yacca śōkaparāyaṇaḥ || 2
Sītā, whose face resembled the full moon, having heard Hanumān, spoke these words, which were righteousness (dharma) and purpose (artha). She said: 'O Vānara, the words you have spoken are mixed with both nectar and poison: the nectar is the news that Rāma is entirely devoted to me, and the poison is the news that he is utterly consumed by sorrow.’ (1 - 2)
aiśvaryē vā suvistīrṇē vyasanē vā sudāruṇē | rajjvēva puruṣaṅ baddhvā kṛtāntaḥ parikarṣati || 3
Whether a man is enjoying vast prosperity or sunk in dreadful adversity, Fate (Kṛtānta) will inevitably bind and drag that person away as if with a rope (3)
vidhirnūnamasaṅhāryaḥ prāṇināṅ plavagōttama | saumitriṅ māṅ ca rāmaṅ ca vyasanaiḥ paśya mōhitān || 4
O vānarōttama, observe Rāma, Lakṣmaṇa, and myself, as we are all overcome by adversity. Fate, indeed, is surely irresistible for every living being. (4)
śōkasyāsya kadā pāraṅ rāghavō.dhigamiṣyati | plavamānaḥ pariśrāntō hatanau ssāgarē yathā || 5
When will Rāghava reach the shore of this sorrow? He is like a man who is floating, exhausted, in the middle of the ocean after his boat has been completely destroyed. (5)
rākṣasānāṅ vadhaṅ kṛtvā sūdayitvā ca rāvaṇam | laṅkāmunmūlitāṅ kṛtvā kadā drakṣyati māṅ patiḥ || 6
When will Rāma complete the destruction of the Rākṣasas and Rāvaṇa, annihilate Laṅkā, and finally come to reclaim me? (6)
sa vācyassaṅtvarasvēti yāvadēva na pūryatē | ayaṅ saṅvatsaraḥ kālastāvaddhi mama jīvitam || 7 vartatē daśamō māsō dvau tu śēṣau plavaṅgama | rāvaṇēna nṛśaṅsēna samayō yaḥ kṛtō mama || 8
Tell him (Rāma) that he must hasten, for my life is bound by the one year limit that the cruel Rāvaṇa has given me. O Vānara, the tenth month is already current, and now only two months remain for me to live. (7 - 8)
vibhīṣaṇēna ca bhrātrā mama niryātanaṅ prati | anunītaḥ prayatnēna na ca tatkurutē matim || 9 mama pratipradānaṅ hi rāvaṇasya na rōcatē | rāvaṇaṅ mārgatē saṅkhyē mṛtyuḥ kālavaśaṅ gatam || 10
His brother, Vibhīṣaṇa, earnestly advised him to release me, but Rāvaṇa does not heed that counsel. Indeed, the restoration of me does not please Rāvaṇa. Death, who is under the sway of Time, now seeks Rāvaṇa in battle (meaning Rāvaṇa's end is near). (9 - 10)
jyēṣṭhā kanyā nalā nāma vibhīṣaṇasutā kapē | tayā mamēdamākhyātaṅ mātrā prahitayā svayam || 11 aviṁdhyō nāma mēdhāvi vidvān rākṣasapuṁgavaḥ | dhr̥timān śīlavān vr̥ddhō rāvaṇasya susammataḥ || 12 rāmāt kṣayamanuprāptaṁ rakṣanāṁ pratyacōdayat | na ca tasya sa duṣṭātmā śr̥ṇōti vacanaṁ hitam || 13
O Kapivara, I received news from Nalā, the daughter of Vibhīṣaṇa. That, the wise and respected Rākṣasa elder, Avindhya has repeatedly warned Rāvaṇa to release me, urging him to save the Rākṣasa race from destruction by Rāma; however, the evil-minded Rāvaṇa utterly refuses to heed this beneficial counsel. (11 - 13)
asaṅśayaṅ hariśrēṣṭha kṣipraṅ māṅ prāpsyatē patiḥ | antarātmā ca mē śuddhastasmiṅśca bahavō guṇāḥ || 14 utsāhaḥ pauruṣaṅ sattvamānṛśaṅsyaṅ kṛtajñatā | vikramaśca prabhāvaśca santi vānara rāghavē || 15
Without a doubt, O Hanuman, my husband will quickly come to me. This assurance confirms my deepest conviction, for my inner self is pure, and my Lord Rāma is endowed with every great quality a hero should possess: unwavering enthusiasm, fierce manly power, profound courage and goodness, perfect compassion, enduring gratitude, incredible valor, and unmatched majesty (14 - 15)
caturdaśasahasrāṇi rākṣasānāṅ jaghāna yaḥ | janasthānē vinā bhrātrā śatruḥ kastasya nōdvijēt || 16
He who, in Janasthāna, slew fourteen thousand Rākṣasas without the aid of his brother (Lakṣmaṇa)—which enemy would not be terrified of him? (16)
na sa śakyastulayituṅ vyasanaiḥ puruṣarṣabhaḥ | ahaṅ tasya prabhāvajñā śakrasyēva pulōmajā || 17
Rāma can never be conquered or broken by any adversity. I alone know the full extent of his divine power and glory, just as Pulomajā (Śacī) knows the unrivaled majesty of Śakra (Indra)
śarajālāṅśumānśūraḥ kapē rāmadivākaraḥ | śatrurakṣōmayaṅ tōyamupaśōṣaṅ nayiṣyati || 18
O Hanumān, like the blazing sun that evaporates the entire ocean with its rays, the invincible Rāma will with his torrent of arrows consume the entire enemy force. (18)
iti sañjalpamānāṅ tāṅ rāmārthē śōkakarśitām | āśrusampūrṇanayanām uvāca vacanaṅ kapiḥ || 19
After Sītā finished speaking those words, Hanumān looked upon her—so emaciated by her sorrow over Rāma—and with his own eyes now completely filled with tears of compassion, he offered his reply. (19)
śrutvaiva tu vacō mahyaṅ kṣipramēṣyati rāghavaḥ | camūṅ prakarṣanmahatīṅ haryṛkṣagaṇasaṅkulām || 20
As soon as Rāghava (Rāma) hears my words, he will swiftly arrive, leading a vast army crowded with hosts of Vānara and bear heroes (20)
athavā mōcayiṣyāmi tvāmadyaiva varānanē | asmāddhuḥkhādupārōha mama pṛṣṭhamaninditē || 21 tvāṅ hi pṛṣṭhagatāṅ kṛtvā santariṣyāmi sāgaram | śaktirasti hi mē vōḍhuṅ laṅkāmapi sarāvaṇām || 22
Or, Maithili, I will free you this very day! O Vaidehi, rise up from this sorrow and climb onto my back. Having placed you on my back, I shall cross the ocean. Indeed, I have the power to carry even Laṅkā itself, along with Rāvaṇa (21 - 22)
ahaṅ prasravaṇasthāya rāghavāyādya maithili | prāpayiṣyāmi śakrāya havyaṅ hutamivānalaḥ || 23 drakṣyasyadvaiva vaidēhi rāghavaṅ sahalakṣmaṇam | vyavasāyasamāyuktaṅ viṣṇuṅ daityavadhē yathā || 24 tvaddarśanakṛtōtsāham āśramasthaṅ mahābalam | purandaramivāsīnaṅ nāgarājasya mūrdhani || 25
O Maithili, I will immediately take you to Rāghava at Prasravaṇa Mountain, conveying it like a sacred offering made to Indra through the fire. O Vaidehi, this very day you will see Rāghava alongside Lakṣmaṇa—resolute and determined, like Lord Viṣṇu preparing to vanquish the demons. You will see that exceedingly powerful Lord, whose every effort is fueled by the prospect of seeing you, seated majestically in his hermitage like Purandara (Indra) upon Airavatha. (23 - 25)
pṛṭhamārōha mē dēvi mā vikāṅkṣasva śōbhanē | yōgamanviccha rāmēṇa śaśāṅkēnēva rōhiṇī || 26
O Devi, climb upon my back! O auspicious one, do not hesitate (or doubt). Seek union with Rāma, just as Rohiṇī seeks to be united with the Moon. (26)
kathayantīva candrēṇa sūryēṇa ca mahārciṣā | matpṛṣṭhamadhiruhya tvaṅ tarākāśamahārṇavau || 27
Seated upon my back, you shall cross the great ocean of the sky, where you will converse with the brilliant Sun and Moon as they bear witness to our flight. (27)
na hi mē samprayātasya tvāmitō nayatō.ṅganē | anugantuṅ gatiṅ śaktāssarvē laṅkānivāsinaḥ || 28 yathaivāhamiha prāptaḥ tathaivāhamasaṅśayaḥ | yāsyāmi paśya vaidēhi tvāmudyamya vihāyasam || 29
Indeed, O Vaidehi, as I swiftly depart from this place taking you with me, none of the residents of Laṅkā will be able to follow or keep up with my speed. I shall depart this place with the exact same speed and ease with which I arrived. (28 - 29)
maithilī tu hariśrēṣṭhācchrutvā vacanamadbhutam | harṣavismitasarvāṅgī hanumantamathābravīt || 30
Then, Sītā, upon hearing the marvelous words spoken by the Hanumān, with overwhelming joy and wonder, addressed Hanumān. (30)
hanuman dūramadhvānaṅ kathaṅ māṅ vōḍhumicchasi | tadēva khalu tē manyē kapitvaṅ hariyūthapa || 31
O Hanumān, the distance is simply too immense! How can you possibly intend to carry me across? This is nothing more than the characteristic boast of your Vānara nature. (31)
kathaṅ vālpaśarīrastvaṅ māmitō nētumicchasi | sakāśaṅ mānavēndrasya bharturmē plavagarṣabha || 32
O Kapivara, how is it possible that you, in this current small form, intend to carry me all the way from here to the presence of my husband, the great Lord of Men? (32)
sītāyā vacanaṅ śrutvā hanumān mārutātmajaḥ | cintayāmāsa lakṣmīvānnavaṅ paribhavaṅ kṛtam || 33
The glorious Hanumān, the son of the Vayu, having heard the words of Sītā, began to ponder the fresh insult (or scorn) that had been cast upon him. (33)
na mē jānāti sattvaṅ vā prabhāvaṅ vā.sitēkṣaṇā | tasmātpaśyatu vaidēhī yadrūpaṅ mama kāmataḥ || 34
Sītā Devi does not know my true strength or my divine power. Therefore, let Vaidehī now behold the magnificent form that I can assume at will. (34)
iti sañcintya hanumāṅstadā plavagasattamaḥ | darśayāmāsa vaidēhyāḥ svarūpamarimardanaḥ || 35
Having thus reflected, the great Hanumān, the foremost of the Vānaras and the valiant destroyer of foes, then revealed his true, magnificent form to Vaidehī (35)
sa tasmātpādapāddhīmānāplutya plavagarṣabhaḥ | tatō vardhitumārēbhē sītāpratyayakāraṇāt || 36
That wise one (Hanumān), leaped down from that tree. He then began to expand his form solely for the purpose of convincing Sītā and establishing her complete trust. (36)
mērumandarasaṅkāśō babhau dīptānalaprabhaḥ | agratō vyavatasthē ca sītāyā vānarōttamaḥ || 37
Hanumān stood firmly before Sītā, his form now resembling the massive, towering scale of Mount Meru and Mount Mandara. He shone with the intense, blinding radiance of a blazing fire (37)
hariḥ parvatasaṅkāśaḥ tāmravaktrō mahābalaḥ | vajradaṅṣṭranakhō bhīmō vaidēhīmidamabravīt || 38
Hanumān, now mountain-like, stood there, exceedingly mighty with a face that glowed copper-red. He was a fearsome sight, possessing terrible teeth and nails as hard as Vajra (diamond). With this awe-inspiring form, he then spoke to Vaidehi (38)
saparvatavanōddēśāṅ sāṭṭaprākāratōraṇām | laṅkāmimāṅ sanāthāṅ vā nayituṅ śaktirasti mē || 39
I possess the power to carry this entire Laṅkā—with all its mountains, forests, walls, gates, and even its lord, Rāvaṇa, inside. (39)
tadavasthāpyatāṅ buddhiralaṅ dēvi vikāṅkṣayā | viśōkaṅ kuru vaidēhi rāghavaṅ sahalakṣmaṇam || 40
O Devi, let your mind now be resolute, and let there be an end to all your doubt . O Vaidehi, make the sorrow cease for both Rāghava and Lakṣmaṇa (40)
taṅ dṛṣṭvā bhīmasaṅkāśamuvāca janakātmajā | padmapatraviśālākṣī mārutasyaurasaṅ sutam || 41
tava sattvaṅ balaṅ caiva vijānāmi mahākapē | vāyōriva gatiṅ caiva tējaścāgnērivādbhutam || 42
prākṛtō.nyaḥ kathaṅ cēmāṅ bhūmimāgantumarhati | udadhērapramēyasya pāraṅ vānarapuṅgava || 43
Having seen the colossal, terrifying form, the daughter of Janaka, with her large eyes like lotus petals, spoke to the true son of the Vayu: "O mahākapi, I now truly know your intrinsic courage and strength, your speed that rivals the Wind God, and your splendor that is as wonderful as fire. For how could any other ordinary being possibly have arrived at this land?" (41 - 43)
jānāmi gamanē śaktiṅ nayanē cāpi tē mama | avaśyaṅ sampradhāryā..śu kāryasiddhirmahātmanaḥ || 44
ayuktaṅ tu kapiśrēṣṭha mama gantuṅ tvayā.nagha | vāyuvēgasavēgasya vēgō māṅ mōhayēttava || 45
I have no doubt about your power to fly or to carry me. However, wise men prioritize the success of the overarching mission. O kapiśrēṣṭha, it is indeed improper for me to depart with you. Your tremendous speed, would surely cause me to become dizzy and unconscious (44 - 45)
ahamākāśamāpannā hyuparyupari sāgaram | prapatēyaṅ hi tē pṛṣṭhādbhayādvēgēva gacchataḥ || 46
patitā sāgarē cāhaṅ timinakrajhaṣākulē | bhavēyamāśu vivaśā yādasāmannamuttamam || 47
If carried into the sky, I would fall from your back out of fear of your speed. Falling into the ocean, which teems with fierce marine life like whales and allgators, I would instantly become helpless food for the sea creatures. (46 - 47)
na ca śakṣyē tvayā sārdhaṅ gantuṅ śatruvināśana | kalatravati sandēhastvayyapi syādasaṅśayaḥ || 48
I fear to go with you, for while you are busy protecting me, the very act might place your own protection (or well-being) at risk. (48)
hriyamāṇāṅ tu māṅ dṛṣṭvā rākṣasā bhīmavikramāḥ | anugacchēyurādiṣṭā rāvaṇēna durātmanā || 49
taistvaṅ parivṛtaḥ śūraiḥ śūlamudgarapāṇibhiḥ | bhavēstvaṅ saṅśayaṅ prāptō mayā vīra kalatravān || 50
If the Rākṣasas of terrible valor were to see me being carried away, they would surely pursue us. Surrounded by those heroic Rākṣasas, your life, O hero, would fall into great danger due to having me (as a burden). (49 - 50)
sāyudhā bahavō vyōmni rākṣasāstvaṅ nirāyudhaḥ | kathaṅ śakṣyasi saṅyātuṅ māṅ caiva parirakṣitum || 51
Many armed Rākṣasas would be in the sky, while you would be utterly unarmed. How, then, would you be able to fight them while simultaneously protecting me? (51)
udhyamānasya rakṣōbhistava taiḥ krūrakarmabhiḥ | prapatēyaṅ hi tē pṛṣṭhādbhayārtā kapisattama || 52
atha rakṣāṅsi bhīmāni mahānti balavanti ca | kathañcitsāṅparāyē tvāṅ jayēyuḥ kapisattama || 53
If you were being attacked, I would surely fall from your back, distressed by fear. And what if those Rākṣasas should somehow overcome you in battle? (52 - 53)
athavā yudhyamānasya patēyaṅ vimukhasya tē | patitāṅ ca gṛhītvā māṅ nayēyuḥ pāparākṣasāḥ || 54
māṅ vā harēyustvaddhastādviśasēyurathāpi vā | avyavasthau hi dṛśyētē yuddhē jayaparājayau || 55
Or, I might fall from your back while you are engaged in battle and momentarily distracted. If I fell, those evil Rākṣasas could easily seize me and carry me away. Alternatively, they might snatch me directly from your grasp, or even slay me on the spot. For in the heat of battle, both victory and defeat are entirely unpredictable (54 - 55)
ahaṅ vāpi vipadyēyaṅ rakṣōbhirabhitarjitā | tvatprayatnō hariśrēṣṭha bhavēnniṣphala ēva tu || 56
Or, I might even perish while being tormented by the Rākṣasas. Then your entire effort, O hariśrēṣṭha, would indeed become utterly fruitless. (56)
kāmaṅ tvamasi paryāptō nihantuṅ sarvarākṣasān | rāghavasya yaśō hīyēttvayā śastaistu rākṣasaiḥ || 57
Although you are certainly fully capable of slaying all the Rākṣasas, the glory of Rāghava would be greatly diminished if the Rākṣasas were killed by you. (57)
athavā.dāya rakṣāṅsi nyasēyussamvṛtē hi mām | yatra tē nābhijānīyurharayō nāpi rāghavau || 58
Or the Rākṣasas could take me and place me in a concealed spot where neither the Vānaras nor Rāma and Lakṣmaṇa would ever be able to discover my location. (58)
ārambhastu madarthō.yaṅ tatastava nirarthakaḥ | tvayā hi saha rāmasya mahānāgamanē guṇaḥ || 59
Your valiant effort to take me now would be entirely in vain. Therefore, the best and most proper course is for Śrī Rāma to come here himself. (59)
mayi jīvitamāyattaṅ rāghavasya mahātmanaḥ | bhrātrūṇāṅ ca mahābāhō tava rājakulasya ca || 60 tau nirāśau madarthaṅ tu śōkasantāpakarśitau | saha sarvarkṣaharibhistyakṣyataḥ prāṇasaṅgraham || 61
O Hanumān, the life of the great-souled Rāma, his brothers, and the honor of Sugrīva's royal lineage are all dependent upon me. If they were to return hopeless, they would abandon their very lives. (60 - 61)
bharturbhaktiṅ puraskṛtya rāmādanyasya vānara | na spṛśāmi śarīraṅ tu puṅsō vānarapuṅgava || 62
Putting my devotion to my husband first, O Hanuman, I will not touch any man other than Rāma. (62)
yadahaṅ gātrasaṅsparśaṅ rāvaṇasya balādgatā | anīśā kiṅ kariṣyāmi vināthā vivaśā satī || 63
You must understand that the vile touch of Rāvaṇa was forced upon me. I was completely helpless and utterly overpowered by his brute force. Therefore, I committed no fault. (63)
yadi rāmō daśagrīvamiha hattvā sabāndhavam | māmitō gṛhya gacchēta tattasya sadṛśaṅ bhavēt || 64
If Rāma kills the ten-necked one (Rāvaṇa) here, along with all his relatives, and then personally takes me from this place and departs, that would be truly worthy of him. (64)
śrutā hi dṛṣṭāśca mayā parākramā mahātmanastasya raṇāvamardinaḥ | na dēvagandharvabhujaṅgarākṣasā bhavanti rāmēṇa samā hi saṅyugē || 65
I have personally heard and seen the mighty deeds of that great-souled destroyer of enemies in battle. Indeed, neither the gods, nor the Gandharvas, nor the serpents, nor the Rākṣasas are his equal in combat. (65)
samīkṣya taṅ saṅyati citrakārmukaṅ mahābalaṅ vāsavatulyavikramam | salakṣmaṇaṅ kō viṣahēta rāghavaṅ hutāśanaṅ dīptamivānilēritam || 66
Who, indeed, could withstand Rāma in battle—him of the beautiful bow, the mighty-armed one, whose valor is equal to Vāsava's (Indra's), and who is accompanied by Lakṣmaṇa—like a blazing fire stirred by the wind? (66)
salakṣmaṇaṅ rāghavamājimardanaṅ diśāgajaṅ mattamiva vyavasthitam | sahēta kō vānaramukhya saṅyugē yugāntasūryapratimaṅ śarārciṣam || 67
O vānaramukhya, who in battle could withstand Rāghava stood poised like a furious elephant of the cardinal directions, and whose blazing arrows possess the terrifying radiance of the Sun at the time of the universal dissolution? (67)
sa mē hariśrēṣṭha salakṣmaṇaṅ patiṅ sayūthapaṅ kṣipramihōpapādaya | cirāya rāmaṅ prati śōkakarśitāṅ kuruṣva māṅ vānaramukhya harṣitām || 68
O hariśrēṣṭha, please ensure my husband, Rāma, accompanied by Lakṣmaṇa and the army commanders, is brought here swiftly. transform me—who has been worn down by this endless sorrow—into a woman filled with joy. (68)
ityārśe śrīmadramāyaṇe vālmīkīye ādikāvye suṃdarakaṃde saptatriṁśassargaḥ
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