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|| om tat sat||

Sundarakanda
Sarga 21

Sita, the teacher

The subject of Sarga 21 is Sita's response to the arrogant Ravana, where in we see Sita in her true form.

Valmiki starts the Sarga saying that Sita started her reply, after placing a blade of grass between Ravana and herself virtually indicating that he is not fit enough for a conversation on equal footing. But then the natural spirit of a true mother's nature shines through. Quickly she realizes the absence of seers , seer like advisers, seer like advice and the inability of Ravana to listen to such counsel. She already knows that this Ravana with his dastardly act is fit for being killed and the only way out for him is to seek protection of Rama himself. Also realizing that the arrogance of Ravana does not permit him to seek such protection she tells him to seek friendship of Rama by returning her, for she knows Rama also forgives people who seek his friendship. In truly mother' spirit she also warns him that if he does not do the right thing , he cannot escape the arrows of Rama

Now we go through the Slokas with meanings and the philosophical underpinnings.

||Sloka 21.01||

ತಸ್ಯ ತದ್ವಚನಂ ಶ್ರುತ್ವಾ ಸೀತಾ ರೌದ್ರಸ್ಯ ರಕ್ಷಸಃ|
ಅರ್ತಾ ದೀನಸ್ವರಾ ದೀನಂ ಪ್ರತ್ಯುವಾಚ ಶನೈರ್ವಚಃ ||21.01||

ಸ|| ತಸ್ಯ ರೌದ್ರಸ್ಯ ರಕ್ಷಸಃ ವಚನಂ ಶೃತ್ವಾ ಆರ್ತಾ ದೀನಂ ದೀನಸ್ವರಾ ಸೀತಾ ಶನೈಃ ಪ್ರತ್ಯುವಾಚ||

||Sloka meanings||

ತಸ್ಯ ರೌದ್ರಸ್ಯ ರಕ್ಷಸಃ ವಚನಂ ಶೃತ್ವಾ -
hearing those words of that fierce Rakshasa
ಆರ್ತಾ ದೀನಂ ದೀನಸ್ವರಾ ಸೀತಾ - distressed and pitiable Sita in a sorrowful tone
ಶನೈಃ ಪ್ರತ್ಯುವಾಚ - replied slowly

||Sloka summary||

"Hearing those words of that fierce Rakshasa, distressed and pitiable Sita replied slowly in a sorrowful tone." ||21.01||

||Sloka 21.02||

ದುಃಖಾರ್ತಾ ರುದತೀ ಸೀತಾ ವೇಪಮಾನಾ ತಪಸ್ವಿನೀ|
ಚಿನ್ತಯನ್ತೀ ವರಾರೋಹಾ ಪತಿಂ ಏವ ಪತಿವ್ರತಃ||21.02||
ತೃಣಮನ್ತರಃ ಕೃತ್ವಾ ಪ್ರತ್ಯುವಾಚ ಶುಚಿಸ್ಮಿತಾ|

ಸ|| ಸೀತಾ ವೇಪಮಾನಾ ತಪಶ್ವಿನೀ ಪತಿವ್ರತಃ ಪತಿಂ ಏವ ಚಿನ್ತಯನ್ತೀ ದುಃಖಾರ್ತಾ ರುದತೀ ಸುಚಿಸ್ಮಿತಾ ಸೀತಾ ವೇಪಮಾನಾ ತೃಣಂ ಅನ್ತರಃ ಕೃತ್ವಾ ಪ್ರತ್ಯುವಾಚ||

Tilak Tika says - ತೃಣಮನ್ತರಃ ಕೃತ್ವಾ ಪರಪುರುಷಸ್ಯ ಸಾಕ್ಷಾತ್ ಸಂಭಾಷಣಾನರ್ಹತ್ವಾತ್ ಭೂಮ್ಯಾಂ ಕಿಂಚಿದನ್ತರ್ಥಾಯ ತಸ್ಯ ಮುಖೇ ಪ್ರತ್ಯುತ್ತರದಾನಮ್| ಕಥಂ ಅಸ್ಯ ದುರಾತ್ಮನೋ ರಜಃ ತಮೋಭಿಭೂತಸ್ಯ ಮಯಿ ದುರಾಶೇತಿ ಸುಚಿಸ್ಮಿತಾ|ಪ್ರತ್ಯುವಾಚೇಽತಿ ಪುನರಭಿದಾನಂ ಪ್ರಕಾರ ವಿಂಶಪಕಥನಾರ್ಥಮ್ | ಏತೇನ ತೃಣೀಕೃತಪ್ರಾಣತಯಾ ತೃಣತುಲ್ಯತಯಾ ರಾವಣಸ್ಯ ಗ್ರಹಣಾಚ್ಚ ನಿಭಯ ಪ್ರತ್ಯುತ್ತರದಾನಮಿತಿ ಬೋಧ್ಯಮ್| ತದೇವ ಆಹ ನಿವರ್ತಯೇತಿ|

||Sloka meanings||

ತಪಶ್ವಿನೀ ದುಃಖಾರ್ತಾ ಸುಚಿಸ್ಮಿತಾ -
ascetic afflicted by grief, yet with a gentle smile
ಪತಿವ್ರತಃ ಪತಿಂ ಏವ ಚಿನ್ತಯನ್ತೀ -
a chaste woman ever thinking of her husband only
ರುದತೀ ವೇಪಮಾನಾ ಸೀತಾ - crying and trembling ascetic Sita
ತೃಣಂ ಅನ್ತರಃ ಕೃತ್ವಾ ಪ್ರತ್ಯುವಾಚ -
replied putting a blade of grass between them

||Sloka summary||

Trembling ascetic Sita , a chaste woman ever thinking of her husband only, crying , afflicted by grief, yet with a gentle smile replied him, putting a blade of grass between them. ||21.02||

Valmiki says that Sita started her reply, after placing a blade of grass between Ravana and herself.

"ತೃಣಮಂತರಃ ಕೃತ್ವಾ"

'ತೃಣ' means a blade of grass.

Sita places a blade of grass between herself and Ravana. Then starts her reply. At the first level it is simply following a custom. A virtuous woman does not respond to an outside person directly. There would always be a separation shielding her from the other. The blade of grass is that symbolic separation.
That is also the normal interpretation.

But there are more echoes. Placing that blade of grass is an indication to Ravana, that Ravana is nothing more than a blade of grass for her. It is also a hinting that Ravana does not have a right to talk to her.

Ramayana Tilaka says. "ರಾವಣಸ್ಯ ಸಾಕ್ಷಾತ್ ಸಂಭಾಷಣಾರ್ಹತ್ವಾತ್ ತೃಣವ್ಯವಧಾನ ಕರಣಮ್"
That placing of that 'ತೃಣ' is meant to say that Ravana is unfit to talk to her.

There is another link to the blade of grass. That is that blade of grass which Rama used against a crow. Rama invoked Brahmastra into the blade of grass which set it on a course to chasing that crow. Chased by that blade of grass, the crow travels all over the three worlds. Unable to find a savior comes back to Rama. The Crow falls at Rama's feet and saves itself. Sita is hinting that Ravana's fate will be similar unless he asks for Rama's protection. In fact this thought comes through in her reply later.

After she placed a blade of grass, the reply went forth from Sita, who was described as "ಶುಚಿಸ್ಮಿತಾ". ಶುಚಿಸ್ಮಿತಾ means one with a bright smile.

Amidst all that sorrow ದುಃಖಾರ್ತಾ ರುದತೀ ಸೀತಾ , Sita immersed in sorrow and crying,
when she started her reply she was "ಶುಚಿಸ್ಮಿತಾ".

Why "ಶುಚಿಸ್ಮಿತಾ"? what was that bright smile meant to be?

Ramayana Tilaka explains Sita's thinking as follows."ಕಥಮಸ್ಯ ದುರಾತ್ಮನೋ ರಜಸ್ತಮೋಭಿ ಭೂತಸ್ಯ ಮಯಿ ದುರಾಶೇತಿ", ಶುಚಿಸ್ಮಿತಾ| "How can this 'absolute rogue' full of Rajo Tamo Gunas can even aspire for me?" That bright smile was like laughing at Ravana's foolishness or audacity.

We see Sita in different forms through this Sarga.
The main form of Sita that will linger is that of a teaching mother. A son may do many wrongs, the affection of a mother restrains her anger. Almost on a similar token Sita was not angry in her reply. When the child asks for a thing that is not possible or a food that is not good for him, a mother has a smile for that foolish baby wishes. So it is with Sita's smile, in her reply.

The underlying feeling associated with that smile is purity. It is neither anger nor dirty thoughts. That comes out in her first sentence.

||Sloka 21.03||

ನಿವರ್ತಯ ಮನೋ ಮತ್ತಃ ಸ್ವಜನೇ ಕ್ರಿಯತಾಂ ಮನಃ||21.03||
ನಮಾಂ ಪ್ರಾರ್ಥಯಿತುಂ ಯುಕ್ತಂ ಸುಸಿದ್ಧಮಿವ ಪಾಪಕೃತ್|

ಸ|| ಮತ್ತಃ ಮನೋ ನಿವರ್ತಯ | ಸ್ವಜನೇ ಮನಃ ಕ್ರಿಯತಾಂ | ಮಾಂ ಪ್ರಾರ್ಥಯಿತುಂ ನ ಯುಕ್ತಂ ಪಾಪಕೃತ್ ಸುಸಿದ್ಧಮ್ ಇವ||

||Sloka meanings||

ಮತ್ತಃ ಮನೋ ನಿವರ್ತಯ - turn away your mind from me
ಸ್ವಜನೇ ಮನಃ ಕ್ರಿಯತಾಂ - fix mind in your own people
ಪಾಪಕೃತ್ ಸುಸಿದ್ಧಮ್ ಇವ - . like the sinner hoping for blessings
ಮಾಂ ಪ್ರಾರ್ಥಯಿತುಂ ನ ಯುಕ್ತಂ - desiring me is not proper for you

||Sloka summary||

"Turn away your mind from me. You fix it in your own people. Like the sinner hoping for blessings, desiring me is not proper for you." ||21.03||

She says,"ನಿವರ್ತಯಮನೋ ಮತ್ತಃ ಸ್ವಜನೇ ಕ್ರಿಯತಾಂ ಮನಃ"|
Divert your mind from me. Focus your mind on your people

ಸಾಧುಧರ್ಮಂ ಅವೇಕ್ಷಸ್ವ ಸಾಧು ಸಾಧು ವ್ರತಂ ಚರ|
"Ravana follow the path of virtue. Follow the path of virtuous ones"

This is a ಉಪದೇಶ , or advise, counsel given by Sita. This is also a universal counsel for all men with a roving eye. This also is the advice for the Jivas who look at Self as part of the body complex. The Self that should seek Paramatma , cannot be made a part that which creates bondage. Sita belongs to Bhagavan Rama Ravana's effort is to make Sita as his. Sita's counsel is that it is not possible .

Root cause of all such thoughts is the mind. The mind with its flights creates bondage. The ones with mind under control are on the path of Self-realization. For them all actions are for Bhagavan and all actions are ordained by Bhagavan And those actions do not create bondage .In that spirit Sita tells Ravana "ನಿವರ್ತಯ ಮನೋ ಬುದ್ಧಿ" .

||Sloka 21.04||

ಅಕಾರ್ಯಂ ನ ಮಯಾ ಕಾರ್ಯಂ ಏಕಪತ್ನ್ಯಾ ವಿಗರ್ಹಿತಮ್||21.04||
ಕುಲಂ ಸಂಪ್ರಾಪ್ತಯಾ ಪುಣ್ಯಂ ಕುಲೇ ಮಹತಿ ಜಾತಯಾ|

ಸ|| ಮಹತಿ ಕುಲೇ ಜಾತಯಾ ಕುಲಂ ಸಂಪ್ರಾಪ್ತಯಾ ಏಕಪತ್ನ್ಯಾ ಮಯಾ ವಿಗರ್ಹಿತಂ ಅಕಾರ್ಯಂ ನ ಕಾರ್ಯಂ ||

Rama Tika says - ಮಹತಿ ಕುಲೇ ಜಾತಾಯಾ ಅತ ಏವ ಪುಣ್ಯಂ ಕುಲಂ ಸಂಪ್ರಾಪ್ತಯಾ ವಿವಾಹಿತ ವಿಧಿನಾ, ಸಂಗತಯಾ ಏಕಪತ್ನ್ಯಾ ಪತಿವ್ರತಯೇತ್ಯರ್ಥಃ , ಮಯಾ ವಿಗರ್ಹಿತಮ್ ಪತಿವಿರೋಧ್ಲ ಕರ್ತುಕತ್ವೇನ ನಿನ್ದಿತಂ ಕಾರ್ಯಂ ಕುತ್ಸಿತ ಸ್ತ್ರೀಭಿಃ ಕರ್ತವ್ಯಂ ಪೂಜನಂ , ಮಯಾ ಅಕಾರ್ಯಂ ನ ಕಾರಯಿತವ್ಯಂ|

||Sloka meanings||.

ಮಹತಿ ಕುಲೇ ಜಾತಯಾ -
born in a great lineage
ಕುಲಂ ಸಂಪ್ರಾಪ್ತಯಾ -
having gained a great lineage
ಏಕಪತ್ನ್ಯಾ ಮಯಾ -
by me who is devoted to single husband
ವಿಗರ್ಹಿತಂ ಅಕಾರ್ಯಂ ನ ಕಾರ್ಯಂ -
the contemptible forbidden action (proposed by you) will not be done.

||Sloka summary||

'Born in a great lineage, having gained a great lineage, devoted to single husband , the contemptible forbidden action (proposed by you) will not be done.

||Sloka 21.05||

ಏವಮುಕ್ತ್ವಾ ತು ವೈದೇಹೀ ರಾವಣಂ ತಂ ಯಶಸ್ವಿನೀ||21.05||
ರಾಕ್ಷಸಂ ಪೃಷ್ಠತಃ ಕೃತ್ವಾ ಭೂಯೋ ವಚನಮಬ್ರವೀತ್|

ಸ|| ಯಶಸ್ವಿನೀ ವೈದೇಹೀ ತಂ ರಾವಣಂ ಏವಂ ಉಕ್ತ್ವಾ ರಾಕ್ಷಸಂ ಪೃಷ್ಟತಃ ಕೃತ್ವಾ ಭೂಯಃ ವಚನಮ್ ಅಬ್ರವೀತ್||

||Sloka meanings||

ಯಶಸ್ವಿನೀ ವೈದೇಹೀ - glorious Vaidehi
ತಂ ರಾವಣಂ ಏವಂ ಉಕ್ತ್ವಾ - having said this to that Ravana
ರಾಕ್ಷಸಂ ಪೃಷ್ಟತಃ ಕೃತ್ವಾ - turned her back to him
ಭೂಯಃ ವಚನಮ್ ಅಬ್ರವೀತ್ - spoke these words again

||Sloka summary||

"ಯಶಸ್ವಿನೀ ಅಗು ವೈದೇಹಿ ಆ ರಾವಣುನಿ ಈ ವಿಧಮುಗಾ ಚೆಪ್ಪಿ ತಿರುಗುಮುಖಮುತೋ ಮರಲ ಇಟ್ಲು ಪಲಿಕೆನು." ||21.05||

Glorious Vaidehi having said this to that Ravana turned her back and spoke these words again ||21.05||

||Sloka 21.06||

ನಾಹ ಮೌಪಯಿಕೀ ಭಾರ್ಯಾ ಪರಭಾರ್ಯಾ ಸತೀ ತವ||21.06||
ಸಾಧು ಧರ್ಮಮವೇಕ್ಷಸ್ವ ಸಾಧು ಸಾಧು ವ್ರತಂ ಚರ|

ಸ|| ಪರಭಾರ್ಯಾ ಸತೀ ಅಹಂ ಔಪಯಿಕೀ ಭಾರ್ಯಾ ನ |ತವ ಧರ್ಮಂ ಸಾಧು ಅವೇಕ್ಷಸ್ವ|ಸಾಧುವ್ರತಂ ಸಾಧು ಚರ||

||Sloka meanings||

ಪರಭಾರ್ಯಾ ಸತೀ - as a chaste married woman
ಅಹಂ ಔಪಯಿಕೀ ಭಾರ್ಯಾ ನ - I am a wife of an accomplished man not otherwise ತವ ಧರ್ಮಂ ಸಾಧು ಅವೇಕ್ಷಸ್ವ - you may examine the righteous conduct
ಸಾಧುವ್ರತಂ ಸಾಧು ಚರ - with honesty follow honest action.

||Sloka summary||

'As a chaste married woman, I am a wife of an accomplished man not otherwise. You may examine the righteous conduct. With honesty follow honest action. ||21.06||

||Sloka 21.07||

ಯಥಾ ತವ ತಥಾಽನ್ಯೇಷಾಂ ದಾರಾ ರಕ್ಷ್ಯಾ ನಿಶಾಚರ||21.07||
ಆತ್ಮಾನಮುಪಮಾಂ ಕೃತ್ವಾ ಸ್ವೇಷುದಾರೇಷು ರಮ್ಯತಾಂ|

ಸ|| ನಿಶಾಚರ ಯಥಾ ತವ ದಾರಾಃ ರಕ್ಷ್ಯಾಃ ತಥಾ ಅನ್ಯೇಷಾಂ | ಆತ್ಮಾನಂ ಉಪಮಾ ಕೃತ್ವಾ ಸ್ವೇಷು ದಾರೇಷು ರಮ್ಯತಾಮ್||

Tilaka Tika elaborates a little more here. - ಹೇ ನಿಶಾಚರ ತವ ದಾರಾಃ ಯಥಾ ರಕ್ಷ್ಯಾಃ ತಥಾ ಅನ್ಯೇಷಾಮಪಿ ರಕ್ಷ್ಯಾಃ ಅತಃ ಅತ್ಮಾನಮ್ ಉಪಮಾ ಉಪಮಾನಂ ಕೃತ್ವಾ
ಸ್ವೇಷು ದಾರೇಷ್ಯೇವ ರಮ್ಯತಾಂ ಅನ್ಯದಾರಾನಿರೋಧೇ ಮನೋ ನ ಕುರ್ವಿತ್ಯರ್ಥಃ|

||Sloka meanings||

ನಿಶಾಚರ - Oh Night being
ಯಥಾ ತವ ದಾರಾಃ ರಕ್ಷ್ಯಾಃ - like your wives are protected
ತಥಾ ಅನ್ಯೇಷಾಂ - similarly other's wives (too are to be protected)
ಆತ್ಮಾನಂ ಉಪಮಾ ಕೃತ್ವಾ - making yourself an example
ಸ್ವೇಷು ದಾರೇಷು ರಮ್ಯತಾಮ್ - enjoy with your own wives

||Sloka summary||

"Oh Night being, like your wives are protected, similarly other's wives (too are to be protected). Making yourself an example enjoy with your own wives." ||21.07||

In the same strain of counseling, Sita tells one more thing. When one desire another's wife, one ought to look at his own family. Just like one would protect one's own wife, other's wives too require a similar protection. This also a counseling gem from Sita

||Sloka 21.08||

ಅತುಷ್ಟಂ ಸ್ವೇಷು ದಾರೇಷು ಚಪಲಂ ಚಲಿತೇನ್ದ್ರಿಯಃ||21.08||
ನಯನ್ತಿ ನಿಕೃತಿ ಪ್ರಜ್ಞಂ ಪರದಾರಾಃ ಪರಾಭವಮ್|

ಸ|| ಸ್ವೇಷು ದಾರೇಷು ಅತುಷ್ಟಂ ಚಪಲಂ ಚಲಿತೇನ್ದ್ರಿಯಂ ನಿಕೃತಿಪ್ರಜ್ಞಂ ಪರದಾರಾಃ ಪರಾಭವಂ ನಯನ್ತಿ ||

||Sloka meanings||

ಸ್ವೇಷು ದಾರೇಷು ಅತುಷ್ಟಂ -
one who is unsatisfied with his own wives
ಚಪಲಂ ಚಲಿತೇನ್ದ್ರಿಯಂ -
one with unsteady mind with no control on his senses
ಪರದಾರಾಃ - other wives
ನಿಕೃತಿಪ್ರಜ್ಞಂ ಪರಾಭವಂ ನಯನ್ತಿ -
evil minded one will be insulted

||Sloka summary||

"Evil minded one, one with unsteady mind with no control on his senses, one who is unsatisfied with his own wives, will be insulted by other wives." ||21.08||

Saying "ಪರದಾರಾಃ ಪರಾಭವಂ" , Sita warns that one who desires another woman, would also be insulted by that woman. This also a counsel from Sita..

||Sloka 21.09||

ಇಹಾ ಸನ್ತೋ ನ ವಾ ಸನ್ತಿ ಸತೋ ವಾ ನಾನುವರ್ತಸೇ||21.09||
ತಥಾ ಹಿ ವಿಪರೀತಾ ಬುದ್ಧಿ ರಾಚಾರವರ್ಜಿತಾ|

ಸ||ಇಹ ಸಂತಃ ನ ವಾ ಸಂತಿ |ಸತಃ ಅನುವರ್ತಸೇ ನ| ತಥಾ ಹಿ ಆಚಾರವರ್ಜಿತಾ ತೇ ಬುದ್ಧಿಃ ವಿಪರೀತಾ ||

||Sloka meanings||

ಇಹ ಸಂತಃ ನ ವಾ ಸಂತಿ -
are there no pious one here.
ಸತಃ ಅನುವರ್ತಸೇ ನ -
Or you do not follow the saints
ತಥಾ ಹಿ ತೇ ಆಚಾರವರ್ಜಿತಾ ಬುದ್ಧಿಃ -
that is why your evil mind focused on forbidden acts
ವಿಪರೀತಾ - perversely

||Sloka summary||

"Are there no pious one here? Or you do not follow the saints. That is why your evil mind is after forbidden actions." ||21.09||

||Sloka 21.10||

ವಚೋ ಮಿಥ್ಯಾ ಪ್ರಣೀತಾತ್ಮಾ ಪಥ್ಯ ಮುಕ್ತಂ ವಿಚಕ್ಷಣೈಃ||21.10||
ರಾಕ್ಷಸಾನಾಮಭಾವಾಯ ತ್ವಂ ವಾ ನ ಪ್ರತಿಪದ್ಯಸೇ|

ಸ|| ಮಿಥ್ಯಾಪ್ರಣೀತಾತ್ಮಾ ರಾಕ್ಷಸಾನಾಂ ಅಭವಾಯ ತ್ವಂ ವಿಚಕ್ಷಣೈಃ ಉಕ್ತಂ ಪಥ್ಯಂ ವಚಃ ನ ಪ್ರತಿಪದ್ಯಸೇ||

||Sloka meanings||

ಮಿಥ್ಯಾಪ್ರಣೀತಾತ್ಮಾ - indulging in unrighteous acts
ರಾಕ್ಷಸಾನಾಂ ಅಭವಾಯ - for destruction of the Rakshasas
ವಿಚಕ್ಷಣೈಃ ಉಕ್ತಂ - righteous advice given
ಪಥ್ಯಂ ವಚಃ ತ್ವಂ ನ ಪ್ರತಿಪದ್ಯಸೇ - good words of advice you do not agree

||Sloka summary||

"Indulging in unrighteous act, you are not following righteous advice leading to destruction of the Rakshasas". ||21.10||

||Sloka 21.11||

ಅಕೃತಾತ್ಮಾನ ಮಾಸಾದ್ಯ ರಾಜಾನಮನಯೇರತಮ್||21.11||
ಸಮೃದ್ಧಾನಿ ವಿನಶ್ಯನ್ತಿ ರಾಷ್ಟ್ರಾಣಿ ನಗರಾಣಿ ಚ|

ಸ|| ಅಕೃತಾತ್ಮಾನಂ ಅನಯೇ ರತಂ ರಾಜಾನಂ ಆಸಾದ್ಯ ಸಮೃದ್ಧಾನಿ ರಾಷ್ಟ್ರಾನಿ ನಗರಾಣಿ ಚ ವಿನಶ್ಯಂತಿ||

||Sloka meanings||

ಅಕೃತಾತ್ಮಾನಂ ಅನಯೇ ರತಂ -
with foolish one engaged in improper acts
ರಾಜಾನಂ ಆಸಾದ್ಯ - having kings
ಸಮೃದ್ಧಾನಿ ರಾಷ್ಟ್ರಾನಿ - prosperous countries
ನಗರಾಣಿ ಚ ವಿನಶ್ಯಂತಿ - cities too are destroyed

||Sloka summary||

"Having kings who are foolish engaged in improper acts, prosperous countries and cities are destroyed." ||21.11||

In all this Sita acts like a mother personified. She asks with wonder. Are there no saints here? "And adds that may be "even if they are there you do not follow them" And patiently goes on to explain the consequences of a king not following the virtuous path. With king not following the virtuous path, prosperous countries and cities are destroyed.

Here Ramayana Tilaka has a thought; - "ಸನ್ತಾಂ ನ ವಾ ಸಂತೀತ್ಯಾದಿನಾ ವಿಚಿನ್ತ್ಯ , ದಯಾವತೀ ಸ್ವಯಮೇವ ಉಪದಿಶತಿ | ಮಾತೃತ್ವಪ್ರಯುಕ್ತಾವಾತ್ಸಲ್ಯೇನ|".

The comment is that Sita having thought about whether there are saints or not etc the kind lady (ದಯಾವತೀ ) herself teaches (Ravana). And the Sloka flows from her as her teaching !

||Sloka 21.12||

ತಥೇಯಂ ತ್ವಾಂ ಸಮಾಸಾದ್ಯ ಲಙ್ಕಾರತ್ನೌಘ ಸಂಕುಲಾ||21.12||
ಅಪರಾಧಾತ್ತವೈಕಸ್ಯ ನ ಚಿರಾ ದ್ವಿನಶಿಷ್ಯತಿ|

ಸ|| ತಥಾ ತ್ವಾಂ ಸಮಸಾದ್ಯ ರತ್ನೌಘಸಂಕುಲಾ ಇಯಂ ಲಂಕಾ ಏಕಸ್ಯ ತವ ಅಪರಾಧಾತ್ ನ ಚಿರಾತ್ ವಿನಶಿಷ್ಯತಿ||

||Sloka meanings||

ತಥಾ ತ್ವಾಂ ಸಮಸಾದ್ಯ - In that way having obtained you
ರತ್ನೌಘಸಂಕುಲಾ ಇಯಂ ಲಂಕಾ - this Lanka which is filled with gems
ಏಕಸ್ಯ ತವ ಅಪರಾಧಾತ್ - because of your single crime
ನ ಚಿರಾತ್ ವಿನಶಿಷ್ಯತಿ - will soon be destroyed

||Sloka summary||

"In that way having obtained you, this Lanka which is filled with gems , will soon be destroyed because of your single crime." ||21.12||

||Sloka 21.13||

ಸ್ವಕೃತೈರ್ಹನ್ಯಮಾನಸ್ಯ ರಾವಣಾ ದೀರ್ಘದರ್ಶಿನಃ||21.13||
ಅಭಿನನ್ದನ್ತಿ ಭೂತಾನಿ ವಿನಾಶೇ ಪಾಪಕರ್ಮಣಃ|

ಸ|| ರಾವಣ ಅದೀರ್ಘದರ್ಶನಃ ಸ್ವಕೃತೈಃ ಹನ್ಯಮಾನಸ್ಯ ಪಾಪಕರ್ಮಣಃ ವಿನಾಸೇ ಭೂತಾನಿ ಅಭಿನಂದಂತಿ ||

||Sloka meanings||

ರಾವಣ - Oh Ravana
ಅದೀರ್ಘದರ್ಶನಃ - of a short sighted one
ಸ್ವಕೃತೈಃ ಹನ್ಯಮಾನಸ್ಯ - one who is killed by his own deeds
ಪಾಪಕರ್ಮಣಃ ವಿನಾಶೇ - destruction of a sinner
ಭೂತಾನಿ ಅಭಿನಂದಂತಿ - all the creatures will be delighted

O Ravana, all the creatures will be delighted, with the destruction of a of a short-sighted sinner, who is killed by his own deeds

||Sloka summary||

"O Ravana, all the creatures will be delighted, with the destruction of a of a short-sighted sinner, who is killed by his own deeds." ||21.13||

||Sloka 21.14||

ಏವಂ ತ್ವಾಂ ಪಾಪಕರ್ಮಾಣಂ ವಕ್ಷ್ಯನ್ತಿ ನಿಕೃತಾ ಜನಾಃ||21.14||
ದಿಷ್ಟ್ಯೈತತ್ ವ್ಯಸನಂ ಪ್ರಾಪ್ತೋ ರೌದ್ರ ಇತ್ಯೇವ ಹರ್ಷಿತಾಃ |

ಸ|| ನಿಕೃತಾಃ ಜನಾಃ ಏವಂ ರೌದ್ರಃ ಪಾಪಕರ್ಮಾಣಂ ತ್ವಾಂ ಹರ್ಷಿತಾಃ | ದಿಷ್ಟ್ಯಾಏತತ್ ವ್ಯಸನಂ ಪ್ರಾಪ್ತಃ ಇತ್ಯೇವ ವಕ್ಷ್ಯಂತಿ||

||Sloka meanings||

ಏವಂ ಪಾಪಕರ್ಮಾಣಂ ತ್ವಾಂ - this way you the sinner
ರೌದ್ರಃ ದಿಷ್ಟ್ಯಾಏತತ್ ವ್ಯಸನಂ ಪ್ರಾಪ್ತಃ - luckily the fierce one met his doom
ಇತ್ಯೇವ ನಿಕೃತಾಃ ಜನಾಃ - thus people who were insulted
ಹರ್ಷಿತಾಃ ವಕ್ಷ್ಯಂತಿ - say delightedly

||Sloka summary||

" ಈ ವಿಧಮುಗಾ ಪಾಪಕರ್ಮಲು ಚೇಸಿನ ನೀವು ನಶಿಂಚಿನಪ್ಪುಡು, 'ಅದೃಷ್ಟವಶಾತ್ತು ಈ ರೌದ್ರುಡಿ ವಿನಾಶಮು ಕಲಿಗಿನದಿ' ಅನಿ ನೀ ವಲನ ಕಷ್ಟಪಡಿನವಾರಂದರೂ 'ಅನಿ ಸಂತೋಷಮುತೋ ಚೆಪ್ಪುಕೊನೆದರು ". ||21.14||

||Sloka 21.15||

ಶಕ್ಯಾ ಲೋಭಯಿತುಂ ನಾಹಮ್ ಐಶ್ವರ್ಯೇಣ ಧನೇನ ವಾ||21.15||
ಅನನ್ಯಾ ರಾಘವೇಣಾಹಂ ಭಾಸ್ಕರೇಣ ಪ್ರಭಾ ಯಥಾ|

ಸ|| ಅಹಂ ಐಶ್ವರ್ಯೇಣ ಧನೇನ ವಾ ಲೋಭಯಿತುಂ ನ ಶಕ್ಯಾ | ಪ್ರಭಾ ಭಾಸ್ಕರೇಣ ಯಥಾ ಅಹಂ ರಾಘವೇಣ ಅನನ್ಯಾ||

||Sloka meanings||

ಐಶ್ವರ್ಯೇಣ ಧನೇನ ವಾ - by power or even wealth
ಅಹಂ ಲೋಭಯಿತುಂ ನ ಶಕ್ಯಾ - I cannot be tempted
ಪ್ರಭಾ ಭಾಸ್ಕರೇಣ ಯಥಾ - like the splendor of the Sun
ಅಹಂ ರಾಘವೇಣ ಅನನ್ಯಾ - I am not separable from Rama

||Sloka summary||

I cannot be tempted by power or even wealth. Like the splendor of the Sun, I am not separable from Rama.' ||21.15||

Hearing Sita say "ಶಕ್ಯಾ ಲೋಭಯಿತುಂ ನಾಹಂ ಐಶ್ವರ್ಯೇಣ ಧನೇನ ವಾ"; Meaning that she cannot be tempted by wealth ; also hearing Sita say "ಭಾಸ್ಕರೇಣ ಪ್ರಭಾ ಯಥಾ" meaning that she cannot be separated from Raghava like splendor cannot be separated from the Sun. We virtually hear her saying that she is Lakshmi , the consort of Vishnu. And Rama is that Vishnu.

Sita is also laying down another marker. The Jiva seeking the Supreme being,
cannot be tempted by many temptations on offer. He must keep the focus on that path that leads to realization.

||Sloka 21.16||

ಉಪಧಾಯ ಭುಜಂ ತಸ್ಯ ಲೋಕನಾಥಸ್ಯ ಸತ್ಕೃತಮ್||21.16||
ಕಥಂ ನಾಮೋಪಧಾಸ್ಯಾಮಿ ಭುಜಮನ್ಯಸ್ಯ ಕಸ್ಯಚಿತ್||

ಸ|| ಲೋಕನಾಥಸ್ಯ ತಸ್ಯ ಸತ್ಕೃತಂ ಭುಜಂ ಉಪಧಾಯ ಅನ್ಯಸ್ಯ ಕಸ್ಯ ಚಿತ್ ಭುಜಂ ಕಥಂ ನಾಮ ಉಪಧಾಸ್ಯಾಮಿ ||

||Sloka meanings||

ಲೋಕನಾಥಸ್ಯ ಸತ್ಕೃತಂ ಭುಜಂ ಉಪಧಾಯ -
having used shoulder of one who protected the world, shoulder which performed great deeds
ಅನ್ಯಸ್ಯ ಕಸ್ಯ ಚಿತ್ ಭುಜಂ - another's shoulder
ಕಥಂ ನಾಮ ಉಪಧಾಸ್ಯಾಮಿ - how can I use

||Sloka summary||

"ಲೋಕನಾಥುಡೈನ ಆಯನ ಯೊಕ್ಕ ಸತ್ಕರ್ಮಲು ಒನರಿಂಚಿನ ಭುಜಮುನು ಆಶ್ರಯಿಂಚಿನ ನೇನು ಇಂಕೊಕರಿ ಭುಜಮುನು ಏಟ್ಲು ಆಶ್ರಯಿಂಚಗಲನು? ||21.16||

"Having used his shoulder which protected the world and which performed great deeds, I am not going to use any other shoulder." ||21.16||

||Sloka 21.17||

ಅಹ ಮೌಪಯಿಕೀ ಭಾರ್ಯಾ ತಸ್ಯೈವ ವಸುಧಾಪತೇಃ||21.17||
ವ್ರತಸ್ನಾತಸ್ಯ ಧೀರಸ್ಯ ವಿದ್ಯೇವ ವಿದಿತಾತ್ಮನಃ|

ಸ|| ವ್ರತಸ್ನಾತಸ್ಯ ವಿದಿತಾತ್ಮನಃ ವಿಪ್ರಸ್ಯ ವಿದ್ಯಾ ಇವ ಅಹಂ ವಸುಧಾಪತೇಃ ತಸ್ಯೈವ ಔಪಯಿಕೀ ಭಾರ್ಯಾ ||

||Sloka meanings||

ವ್ರತಸ್ನಾತಸ್ಯ -one who is bathed in ceremonial duties
ವಿದಿತಾತ್ಮನಃ - who is a realized soul
ವಿಪ್ರಸ್ಯ ವಿದ್ಯಾ ಇವ - like the knowledge of an ascetic
ವಸುಧಾಪತೇಃ - that Lord of the earth's
ಅಹಂ ತಸ್ಯೈವ ಔಪಯಿಕೀ ಭಾರ್ಯಾ - I am his wife, fit for him only

||Sloka summary||

"Like the knowledge of an ascetic who is bathed in ceremonial duties, who is a realized soul I am that Lord of the earth's wife, fit for him only." ||21.17||

Tilaka Tika elaborates on the phrase - ಔಪಯಿಕೀ ಭಾರ್ಯಾ - - ಔಪಯಿಕೀ ಯೋಗ್ಯಾ| ವ್ರತಸ್ನಾತಸ್ಯ ಬ್ರಹ್ಮಚರ್ಯ ವ್ರತಪೂರ್ವಕಂ ಕೃತಸಮಾವರ್ತನಸ್ಯ ಮತ್ಪಾಣಿಗ್ರಹಣಂ ಕೃತವತೋ ವಿದಿತಾತ್ಮನೋ ಜ್ಞಾತಃ ತತ್ತ್ವಸ್ಯ ಜ್ಞಾತ ಪುರುಷಾರ್ಥ ಸಾಧನಸ್ಯ ಅ ತಸ್ಯೈವ ಅಹಂ ಯೋಗ್ಯಾ| ವಿಪ್ರಸ್ಯ ವಿದ್ಯೇವ ಬ್ರಹ್ಮ ವಿದ್ಯಾ ಯಥಾ ಬ್ರಹ್ಮಣಸ್ಯೈವ ಅಸಾಧಾರಣಂ ಸ್ವಂ ನ್ಯಾಯಪ್ರಾಪ್ತಂ ತದ್ವತ್ ಸನ್ಯಾಸೇ ತಸ್ಯೈವ ಅಧಿಕಾರಾತ್ ಬ್ರಹ್ಮ ವಿದ್ಯಾಯಾಂ ಬ್ರಾಹ್ಮಣಸ್ಯೈವ ಅಧಿಕಾರಃ ಇತಿ ಭಾವಃ|

ಔಪಯಿಕೀ ಭಾರ್ಯಾ means that she belongs to or wife of one who having undertaken various vows of celibacy, enters the state of married life. Then following the goals of human life realizes Self . She is the wife of such a one.
Here the simile is with the knowledge of Brahman which belongs to the one who aspired and worked for the same , not to others

||Sloka 21.18||

ಸಾಧು ರಾವಣ ರಾಮೇಣ ಮಾಂ ಸಮಾನಯ ದುಃಖಿತಾಮ್||21.18||
ವನೇ ವಾಶಿತಯಾ ಸಾರ್ಥಂ ಕರೇಣ್ವೇವ ಗಜಾಧಿಪಮ್|

ಸ|| ರಾವಣ ದುಃಖಿತಾಂ ಮಾಮ್ ಗಜಾಧಿಪಂ ವನೇ ವಾಶಿತಯಾ ಕರೇಣ್ವೇವ ರಾಮೇಣ ಸಾರ್ಧಂ ಸಾಧು ಸಮಾನಯ||

||Sloka meanings||

ರಾವಣ - Oh Ravana
ದುಃಖಿತಾಂ ಮಾಮ್ -
me in sorrows
ಗಜಾಧಿಪಂ ವನೇ ವಾಶಿತಯಾ ಕರೇಣ್ವೇವ -
female elephant separated in the forest with the king of elephants
ರಾಮೇಣ ಸಾರ್ಧಂ ಸಾಧು ಸಮಾನಯ -
Uniting me with Rama would be good

||Sloka summary||

"Oh Ravana ! Uniting me in sorrows with Rama would be good like uniting the female elephant separated from the king of elephants in the forest." ||21.18||

||Sloka 21.19||

ಮಿತ್ರಮೌಪಯಿಕಂ ಕರ್ತುಂ ರಾಮಃ ಸ್ಥಾನಂ ಪರೀಪ್ಸತಾ||21.19||
ವಧಂ ಚಾನಿಚ್ಛತಾ ಘೋರಂ ತ್ವಯಾಽಸೌ ಪುರುಷರ್ಷಭಃ|

ಸ|| ಸ್ಥಾನಂ ಪರೀಪ್ಸಿತಾ ಘೋರಂ ವಧಂ ಅನಿಚ್ಛತಾ ತ್ವಯಾ ಅಸೌ ಪುರುಷರ್ಷಭಃ ರಾಮಃ ಮಿತ್ರಂ ಕರ್ತುಂ ಔಪಯಿಕಂ||

Rama Tika says -ಸ್ಥಾನಂ ಸ್ವಪುರಂ ಪರೀಪ್ಸುತಾ ರಕ್ಷೇತ್ಸುನಾ ವಧಂ ಚ ಅನಿಚ್ಛತಾ ತ್ವಯಾ ಪುರುಷಷಭ ಅಸೌ ರಾಮಃ ಮಿತ್ರಂ ಕರ್ತುಂ ಔಪಯಿಕಮ್ ಯುಕ್ತಂ

||Sloka meanings||

ಸ್ಥಾನಂ ಪರೀಪ್ಸಿತಾ - desirous protecting your city
ಘೋರಂ ವಧಂ ಅನಿಚ್ಛತಾ - not wanting dreadful death
ತ್ವಯಾ ಮಿತ್ರಂ ಕರ್ತುಂ - seek friendship with
ಅಸೌ ಪುರುಷರ್ಷಭಃ ರಾಮಃ - this Rama the bull among men
ಔಪಯಿಕಂ - appropriate

||Sloka summary||

"If you are desirous of protecting your city, avoiding dreadful death appropriate to seek the friendship of Rama ||21.19||

||Sloka 21.20||

ವಿದಿತಃ ಸ ಹಿ ಧರ್ಮಜ್ಞಃ ಶರಣಾಗತವತ್ಸಲಮ್||21.20||
ತೇನ ಮೈತ್ರೀ ಭವತು ತೇ ಯದಿ ಜೀವಿತು ಮಿಚ್ಛಸಿ|

ಸ|| ಧರ್ಮಜ್ಞಃ ಸಃ ಶರಣಾಗತವತ್ಸಲಃ (ಇತಿ) ವಿದಿತಃ ಹಿ| ಯದಿ ತೇ ಜೀವಿತುಂ ಇಚ್ಛಸಿ ತೇನ ಮೈತ್ರೀ ಭವತು||

||Sloka meanings||

ಧರ್ಮಜ್ಞಃ ಸಃ ಶರಣಾಗತವತ್ಸಲಃ -
as one who knows Dharma, he is kind to those who seek protection
(ಇತಿ) ವಿದಿತಃ ಹಿ - that is known
ಯದಿ ತೇ ಜೀವಿತುಂ ಇಚ್ಛಸಿ - If you desire to live
ತೇನ ಮೈತ್ರೀ ಭವತು - seek his friendship

||Sloka summary||

"As one who knows Dharma, he is kind to those who seek protection. If you desire to live then seek his friendship." ||21.20||

There is another thought which also attests to Sita's counsel. Like that crow which came back to Rama seeking protection, Ravana too must seek Rama's protection as the only way to avoid annihilation.

But thinking that egocentric maniac may outright baulk at such a suggestion, almost like the mother explaining to a petulant son Sita says "ತೇನ ಮೈತ್ರೀ ಭವತು". That is "make friendship with him (Rama)"; "Friendship" sounds like it is between equals. Thinking that the thought of being treated as equal may appeal to Ravana, and accept the path of friendship, Sita says "ತೇನ ಮೈತ್ರೀ ಭವತು".

Of course that does not go with Ravana. Again we see Sita using the route of counselling Ravana.

Sita says, "ತೇನ ಮೈತ್ರೀ ಭವತು ತೇ ಯದಿ ಜೀವಿತುಮಿಚ್ಚಸಿ" ; meaning that if you wish 'to live', make friendship with Rama

There is another thought in this. "To live" does not mean being part of that body complex and moving around. That is not living.

Body recognizing Self and living with Self is that 'living'. Just like the relationship of "body" and "Self'; "Self" too is related to "Paramatma" the Supreme being. "Self" must live with "Paramatma" till it realizes the unity of the two. Living with that awareness of "Paramatma" is 'true living'. Not otherwise.

Here Sita is referring to "living" like that when she is suggesting friendship with "Paramatma", that is Rama.

Sita anticipated that Ravana may have questions. Such as whether Rama accepts friendship of the one who took away his wife. Sita answers that straight away. Rama is "ವಿದಿತಃ, ಧರ್ಮಜ್ಞಃ ,ಶರಣಾಗತ ವತ್ಸಲಃ" Rama is learned, and knows the path of Dharma. Rama is one who rewards those who seek his protection. So, Sita says seek his friendship. He will reward.

||Sloka 21.21||

ಪ್ರಸಾದಯಸ್ವ ತ್ವಂ ಚೈನಂ ಶರಣಾಗತವತ್ಸಲಮ್||21.21||
ಮಾಂ ಚಾಸ್ಮೈ ಪ್ರಯತೋ ಭೂತ್ವಾ ನಿರ್ಯಾತಯಿತುಮರ್ಹಸಿ|

ಸ|| ತ್ವಂ ಶರಣಾಗತವತ್ಸಲಂ ಏನಂ ಪ್ರಸಾದಯಸ್ವ ಚ| ನಿಯತಃ ಭೂತ್ವಾ ಮಾಮ್ ಅಸ್ಮೈ ನಿರ್ಯಾತಯಿತುಂ ಅರ್ಹಸಿ ||

||Sloka meanings||

ಶರಣಾಗತವತ್ಸಲಂ -
one who is kind to the those who seek protection
ತ್ವಂ ಏನಂ ಪ್ರಸಾದಯಸ್ವ ಚ -
you propiate him
ನಿಯತಃ ಭೂತ್ವಾ -
controlling yourself performing appropriate actions
ಮಾಮ್ ಅಸ್ಮೈ ನಿರ್ಯಾತಯಿತುಂ ಅರ್ಹಸಿ -
it is proper for you to return me

||Sloka summary||

"You propiate him who is kind to the those who seek protection. Controlling yourself it is proper for you to return me." ||21.21||

||Sloka 21.22||

ಏವಂ ಹಿ ತೇ ಭವೇತ್ಸ್ವಸ್ತಿ ಸಂಪ್ರದಾಯ ರಘೂತ್ತಮೇ||21.22||
ಅನ್ಯಥಾ ತ್ವಂ ಹಿ ಕುರ್ವಾಣೋ ವಧಂ ಪ್ರಾಪ್ಸ್ಯಸಿ ರಾವಣ|

ಸ|| ಏವಂ ರಘೂತ್ತಮೇ ಸಂಪ್ರದಾಯ ತೇ ಸ್ವಸ್ತಿಃ ಭವೇತ್| ಅನ್ಯಥಾ ಕುರ್ವಾಣಃ ರಾವಣ ತ್ವಂ ವಧಂ ಪ್ರಾಪ್ಸ್ಯಸಿ||

||Sloka meanings||

ಏವಂ ರಘೂತ್ತಮೇ ಸಂಪ್ರದಾಯ - this way having given me away
ತೇ ಸ್ವಸ್ತಿಃ ಭವೇತ್ - you will achieve prosperity
ಅನ್ಯಥಾ ಕುರ್ವಾಣಃ - if you act otherwise
ರಾವಣ ತ್ವಂ ವಧಂ ಪ್ರಾಪ್ಸ್ಯಸಿ - you will face death

||Sloka summary||

This way having given me away you will achieve prosperity. Ravana ! Otherwise you will face death. ||21.22||

||Sloka 21.23||

ವರ್ಜಯೇತ್ ವಜ್ರ ಮುತ್ಸೃಷ್ಟಂ ವರ್ಜಯೇ ದನ್ತಕಶ್ಚಿರಮ್||21.23||
ತದ್ವಿಧಂ ತು ನ ಸಂಕ್ರುದ್ಧೋ ಲೋಕನಾಥಃ ಸ ರಾಘವಃ|

ಸ||ತದ್ವಿಧಂ ಉತ್ಸೃಷ್ಟಂ ವಜ್ರಂ ವರ್ಜಯೇತ್ ಚಿರಂ ಅಂತಕಃ ವರ್ಜಯೇತ್ | ಸಮ್ಕೃದ್ಧಃ ಲೋಕನಾಥಃ ಸಃ ರಾಘವಃ ನ ( ವರ್ಜಯೇತ್)||

||Sloka meanings||

ಉತ್ಸೃಷ್ಟಂ ವಜ್ರಂ ವರ್ಜಯೇತ್ -
the raised thunderbolt may spare you
ಚಿರಂ ಅಂತಕಃ ವರ್ಜಯೇತ್ - the Yama may spare you
ಸಮ್ಕೃದ್ಧಃ ಲೋಕನಾಥಃ - the angry Lord of the world
ತದ್ವಿಧಂ ಸಃ ರಾಘವಃ ನ ( ವರ್ಜಯೇತ್) - Raghava will not spare you like that

||Sloka summary||

"The raised thunderbolt may spare you ; the Yama may spare you. But the angry Lord of the world, Raghava will not spare you like that." ||21.23||

||Sloka 21.24||

ರಾಮಸ್ಯ ಧನುಷಶ್ಶಬ್ದಂ ಶ್ರೋಷ್ಯಸಿ ತ್ವಂ ಮಹಾಸ್ವನಮ್||21.24||
ಶತಕ್ರತುವಿಸೃಷ್ಟಸ್ಯ ನಿರ್ಘೋಷಮಶನೇರಿವ|

ಸ||ಶತಕ್ರತುವಿಸೃಷ್ಟಸ್ಯ ಅಶನೇಃ ನಿರ್ಘೋಷಂ ಇವ ರಾಮಸ್ಯ ಧನುಷಃ ಮಹಾಸ್ವನಮ್ ಶಬ್ದಂ ತ್ವಂ ಶ್ರೋಷ್ಯಸಿ||

||Sloka meanings||

ಶತಕ್ರತುವಿಸೃಷ್ಟಸ್ಯ ಅಶನೇಃ -
of the thunderbolt released by the one who performed hundred sacrifices
ನಿರ್ಘೋಷಂ ಇವ -
like that sound
ರಾಮಸ್ಯ ಧನುಷಃ ಮಹಾಸ್ವನಮ್ ಶಬ್ದಂ -
the sound of great twang of Rama's bow
ತ್ವಂ ಶ್ರೋಷ್ಯಸಿ - you will hear

||Sloka summary||

"You will hear the great sound of the twang of Rama's bow , like the thunderbolt released by Indra, the one who performed hundred Yagnyas." ||21.24||

||Sloka 21.25||

ಇಹ ಶೀಘ್ರಂ ಸುಪರ್ವಾಣೋ ಜ್ವಲಿತಾಸ್ಯ ಇವೋರಗಾಃ||21.25||
ಇಷವೋ ನಿಪತಿಷ್ಯನ್ತಿ ರಾಮಲಕ್ಷ್ಮಣ ಲಕ್ಷಣಾಃ|

ಸ|| ಸುಪರ್ವಾಣಃ ಶೀಘ್ರಂ ಜ್ವಲಿತಸ್ಯಾಃ ಉರಗಾಃ ಇವ ರಾಮಲಕ್ಷ್ಮಣಲಕ್ಷಣಾಃ ಇಷವಃ ಇಹ ನಿಪತಿಷ್ಯಂತಿ||

||Sloka meanings||

ಸುಪರ್ವಾಣಃ ಜ್ವಲಿತಸ್ಯಾಃ ಉರಗಾಃ ಇವ -
well jointed arrows with flaming fangs like that of poisonous snakes
ರಾಮಲಕ್ಷ್ಮಣ ಲಕ್ಷಣಾಃ - marked with names of Rama and Lakshmana
ಶೀಘ್ರಂ ಇಷವಃ ಇಹ ನಿಪತಿಷ್ಯಂತಿ - arrows will soon be raining here

||Sloka summary||

"Well jointed arrows with flaming fangs like that of poisonous snakes marked with names of Rama and Lakshmana will soon be raining here." ||21.25||

||Sloka 21.26||

ರಕ್ಷಾಂಸಿ ಪರಿನಿಘ್ನನ್ತಃ ಪುರ್ಯಾಮಸ್ಯಾಂ ಸಮನ್ತತಃ||21.26||
ಅಸಂಪಾತಂ ಕರಿಷ್ಯನ್ತಿ ಪತನ್ತಃ ಕಙ್ಕವಾಸಸಃ|

ಸ|| ಕಂಕವಾಸಸಃ ಪತಂತಃ ಅಸ್ಯಾಂ ಪುರ್ಯಾಂ ಸಮಂತತಃ ರಕ್ಷಾಂಸಿ ಪರಿನಿಘ್ನಂತಃ ಅಸಂಪತಾಂ ಕರಿಷ್ಯಂತಿ ||

||Sloka meanings||

ಕಂಕವಾಸಸಃ ಪತಂತಃ -the shafts with feathers of Kanka bird
ಅಸ್ಯಾಂ ಪುರ್ಯಾಂ ಸಮಂತತಃ - falling on this city
ರಕ್ಷಾಂಸಿ ಪರಿನಿಘ್ನಂತಃ - be killing Rakshasas
ಅಸಂಪತಾಂ ಕರಿಷ್ಯಂತಿ - destroy the city

||Sloka summary||

"The shafts with feathers of Kanka bird falling on this city will be killing Rakshasas everywhere and destroy the city." ||21.26||

||Sloka 21.27||

ರಾಕ್ಷಸೇಂದ್ರ ಮಹಾಸರ್ಪಾನ್ ಸ ರಾಮಗರುಡೋ ಯಥಾ||21.27||
ಉದ್ಧರಿಷ್ಯತಿ ವೇಗೇನ ವೈನತೇಯ ಇವೋರಗಾನ್|

ಸ|| ಮಹಾನ್ ಸಃ ರಾಮಗರುಡಃ ರಾಕ್ಷಸೇಂದ್ರ ಮಹಾಸರ್ಪಾನ್ ವೈನತೇಯಃ ಉರಗಾನ್ ಇವ ವೇಗೇನ ಉದ್ಧರಿಷ್ಯತಿ||

||Sloka meanings||

ಮಹಾನ್ ಸಃ ರಾಮಗರುಡಃ - great soul Rama like Garuda
ರಾಕ್ಷಸೇಂದ್ರ ಮಹಾಸರ್ಪಾನ್ - rakshasas like serpents
ವೈನತೇಯಃ ಉರಗಾನ್ ಇವ ಉದ್ಧರಿಷ್ಯತಿ-
like Vainateya carrying away the serpents
ವೇಗೇನ - swiftly

||Sloka summary||

Like the Garuda swiftly carrying away the great serpents, the great Rama will kill the king of demons. ||21.27||

||Sloka 21.28||

ಅಪನೇಷ್ವತಿ ಮಾಂ ಭರ್ತಾ ತ್ವತ್ತಃ ಶೀಘ್ರಮರಿನ್ದಮಃ||21.28||
ಅಸುರೇಭ್ಯಃ ಶ್ರಿಯಂ ದೀಪ್ತಾಂ ವಿಷ್ಣುಸ್ತ್ರಿಭಿರಿವ ಕ್ರಮೈಃ|

ಸ|| ಶೀಘ್ರಂ ಅರಿಂದಮಃ ಭರ್ತಾ ಮಾಮ್ ತ್ವತ್ತಃ ವಿಷ್ಣುಃ ತ್ರಿಭೀ ಕ್ರಮೈಃ ದೀಪ್ತಂ ಶ್ರಿಯಂ ಅಸುರೇಭ್ಯಃ ಇವ ಅಪನೇಷ್ಯತಿ||

||Sloka meanings||

ಶೀಘ್ರಂ ಅರಿಂದಮಃ - quickly the subduer of enemies
ಭರ್ತಾ ಮಾಮ್ ತ್ವತ್ತಃ ಅಪನೇಷ್ಯತಿ - my husband will take me away from you
ವಿಷ್ಣುಃ ತ್ರಿಭೀ ಕ್ರಮೈಃ ಇವ - like Vishnu with three strides
ದೀಪ್ತಂ ಶ್ರಿಯಂ ಅಸುರೇಭ್ಯಃ ಇವ - (took away) the prosperity of the Asuras

||Sloka summary||

Swiftly my husband, the subduer of enemies will take me away from you like Vishnu with three strides took away the prosperity of the Asuras.||21.28||

||Sloka 21.29||

ಜನಸ್ಥಾನೇ ಹತಸ್ಥಾನೇ ನಿಹತೇ ರಕ್ಷಸಾಂ ಬಲೇ||21.29||
ಅಶಕ್ತೇನ ತ್ವಯಾ ರಕ್ಷಃ ಕೃತ ಮೇತದಸಾಧು ವೈ |

ಸ|| ರಕ್ಷಸಾಂ ಬಲೇ ನಿಹತೇ ಜನಸ್ಥಾನೇ ಹತಸ್ಥಾನೇ ರಕ್ಷಃ ಅಶಕ್ತೇನ ತ್ವಯಾ ಏತತ್ ಅಸಾಧು ಕೃತಂ ವೈ||

||Sloka meanings||

ರಕ್ಷಸಾಂ ಬಲೇ ಜನಸ್ಥಾನೇ ನಿಹತೇ -
when the Rakshasa army was killed in Janasthana
ಹತಸ್ಥಾನೇ ಅಶಕ್ತೇನ - being unable to do anything at that place of death
ರಕ್ಷಃ - O Rakshasa
ತ್ವಯಾ ಏತತ್ ಅಸಾಧು ಕೃತಂ ವೈ - this evil deed was performed by you

||Sloka summary||

"When the Rakshasa army was killed in Janasthana you being unable to do anything, you resorted to this evil deed." ||21.29||

||Sloka 21.30||

ಆಶ್ರಮಂ ತು ತಯೋಃ ಶೂನ್ಯಂ ಪ್ರವಿಶ್ಯ ನರಸಿಂಹಯೋಃ||21.30||
ಗೋಚರಂ ಗತಯೋರ್ಭ್ರಾತ್ರೋಃ ಅಪನೀತಾ ತ್ವಯಾಽಧಮಾ|

ಸ|| ಅಥಮ ನರಸಿಂಹಯೋಃ ತಯೋಃ ಭ್ರಾತ್ರೋಃ ಗೋಚರಂ ಗತಯೋಃ ಶೂನ್ಯಂ ಆಶ್ರಮಂ ಪ್ರವಿಶ್ಯ ತ್ವಯಾ ಅಪನೀತಾಃ ||

||Sloka meanings||

ಅಥಮ ನರಸಿಂಹಯೋಃ ತಯೋಃ ಭ್ರಾತ್ರೋಃ -
Oh Mean one, when the two brothers lions among men
ಗೋಚರಂ ಗತಯೋಃ -
went away and not found
ಶೂನ್ಯಂ ಆಶ್ರಮಂ ಪ್ರವಿಶ್ಯ-
entering the desolate hermitage
ತ್ವಯಾ ಅಪನೀತಾಃ -
you have abducted

||Sloka summary||

"Oh Mean one, when the two lions among men were away, entering the unprotected hermitage I have been abducted by you." ||21.30||

||Sloka 21.31||

ನಹಿ ಗ್ರನ್ಧಮುಪಾಘ್ರಾಯ ರಾಮಲಕ್ಷ್ಮಣಯೋಸ್ತ್ವಯಾ||21.31||
ಶಕ್ಯಂ ಸಂದರ್ಶನೇ ಸ್ಥಾತುಮ್ ಶುನಾ ಶಾರ್ದೂಲಯೋರಿವ|

ಸ|| ಶುನಾ ಶಾರ್ದೂಲಯೋರಿವ ರಾಮಲಕ್ಷ್ಮಣಯೋಃ ಗಂಧಂ ಉಪಘ್ರಾಯ ತ್ವಯಾ ಸಂದರ್ಶನೇ ಸ್ಥಾತುಂ ನ ಶಕ್ಯಂ ಹಿ ||

||Sloka meanings||

ಶುನಾ ಶಾರ್ದೂಲಯೋರಿವ - like a dog in front of two tigers
ರಾಮಲಕ್ಷ್ಮಣಯೋಃ ಗಂಧಂ ಉಪಘ್ರಾಯ -
having smelt the presence of Rama and Lakshmana
ತ್ವಯಾ ಸಂದರ್ಶನೇ ಸ್ಥಾತುಂ - to stand in front of them
ನ ಶಕ್ಯಂ ಹಿ - would not have been possible ( for you)

||Sloka summary||

"You would not have been able to be stand in front of Rama and Lakshmana like a dog in front of two tigers , if you smelt their presence". ||21.31||

||Sloka 21.32||

ತಸ್ಯ ತೇ ವಿಗ್ರಹೇ ತಾಭ್ಯಾಂ ಯುಗ ಗ್ರಹಣ ಮಸ್ಥಿರಮ್||21.32||
ವೃತ್ರಸ್ಯೇವೇನ್ದ್ರಬಾಹೂಭ್ಯಾಂ ಬಾಹೋರೇಕಸ್ಯ ನಿಗ್ರಹಃ|

ಸ|| ತಸ್ಯ ತಾಭ್ಯಾಂ ವಿಗ್ರಹೇ ಇಂದ್ರಬಾಹುಭ್ಯಾಂ ವೃತ್ರಸ್ಯ ಏಕಸ್ಯ ಬಾಹೋಃ ವಿಗ್ರಹೇ ಇವ ಯುಗಗ್ರಹಣಂ ಅಸ್ಥಿರಂ||

||Sloka meanings||

ಏಕಸ್ಯ ಬಾಹೋಃ ವೃತ್ರಸ್ಯ ವಿಗ್ರಹೇ ಇವ -like the one armed Vritrasura body
ಅಸ್ಥಿರಂ - unable to stand
ಇಂದ್ರಬಾಹುಭ್ಯಾಂ - with the two armed Indra
ತಸ್ಯ ತಾಭ್ಯಾಂ ವಿಗ್ರಹೇ - in the battle with both of them
ಯುಗಗ್ರಹಣಂ - seized

||Sloka summary||

"You cannot stand both of them in a battle like the one-armed Vritrasura could not face the two-armed Indra." ||21.32||

||Sloka 21.33||

ಕ್ಷಿಪ್ರಂ ತವ ಸನಾಥೋ ಮೇ ರಾಮ ಸ್ಸೌಮಿತ್ರಿಣಾ ಸಹ|
ತೋಯಮಲ್ಪಮಿವಾದಿತ್ಯಃ ಪ್ರಾಣಾನಾದಾಸ್ಯತೇ ಶರೈಃ||21.33||

ಸ|| ಮೇ ನಾಥಃ ಸಃ ರಾಮಃ ಸೌಮಿತ್ರಿಣಾ ಸಹ ಆದಿತ್ಯಃ ಅಲ್ಪಂ ತೋಯಮಿವ ಶರೈಃ ತವ ಪ್ರಾಣಾನ್ ಕ್ಷಿಪ್ರಂ ದಾಸ್ಯತೇ||

||Sloka meanings||

ಮೇ ನಾಥಃ - my husband
ಸಃ ರಾಮಃ ಸೌಮಿತ್ರಿಣಾ ಸಹ -
Rama along with the son of Sumitra
ಶರೈಃ - with arrows
ತವ ಪ್ರಾಣಾನ್ ಕ್ಷಿಪ್ರಂ ದಾಸ್ಯತೇ -
will destroy your life breath in a moment
ಆದಿತ್ಯಃ ಅಲ್ಪಂ ತೋಯಮಿವ - like the Sun destroys a little water

||Sloka summary||

"My husband Rama with the son of Sumitra will destroy your life breath in a moment like Sun destroying a little water with his radiance." ||21.33||

||Sloka 21.34||

ಗಿರಿಂ ಕುಬೇರಸ್ಯ ಗತೋಽಪಧಾಯ ವಾ
ಸಭಾಂ ಗತೋ ವಾ ವರುಣಸ್ಯ ರಾಜ್ಞಃ |
ಅಸಂಶಯಂ ದಾಶರಥೇರ್ನಮೋಕ್ಷ್ಯಸೇ
ಮಹಾದ್ರುಮಃ ಕಾಲಹತೋಽಶನೇರಿವ||21.34||

ಸ|| ಕಾಲಹತಃ ಕುಬೇರಸ್ಯ ಗಿರಿಂ ವಾ ಆಲಯಂ ಗತಃ ರಾಜ್ಞಃ ವರುಣಸ್ಯ ಸಭಾಮ್ ಗತಃ ಮಹಾದ್ರುಮಃ ಅಶನೈರಿವ ದಾಶರಥೇಃ ನ ಮೋಕ್ಷ್ಯಸೇ||

||Sloka meanings||

ಕಾಲಹತಃ - doomed by time
ಕುಬೇರಸ್ಯ ಗಿರಿಂ ವಾ ಆಲಯಂ ಗತಃ - going to Kubera's mountain or palace
ರಾಜ್ಞಃ ವರುಣಸ್ಯ ಸಭಾಮ್ ಗತಃ - or even entering Varuna's assembly
ಮಹಾದ್ರುಮಃ ಅಶನೈರಿವ - like a mighty tree that cannot escape lightning.
ದಾಶರಥೇಃ ನ ಮೋಕ್ಷ್ಯಸೇ - you cannot evade Rama's arrows

||Sloka summary||

"Doomed by time, going to Kubera's mountain or palace, or even entering Varunas assembly , you cannot evade Rama's arrows like a mighty tree cannot escape lightning." ||21.34||

Faults in others are not an opportunity for one to seek higher ground. Accepting Childs faults is mother's tender affection. The cow that does not eat a soiled grass, still licks away all the dirt on the body of the calf she gave birth to. That is tender love of the mother. Mother setting aside a child's fault and caring again is that. That is tender love of a mother.

We also commit so many faults offending the dignity. There is no related automatic atonement. Leaving it to God and following him is the way. Then we too receive that tender affection of the Supreme being.

This is the counseling of Ravana by Sita, this is also a counseling for all. The action for one who arrogates himself the universal riches is clear. Offer them to the Supreme being.

Sita warns Ravana saying "ಗಿರಿಂ ಕುಬೇರಸ್ಯ ಗತೋsಪಧಾಯ ವಾ ಸಭಾಂ ಗತೋ ವಾ ವರುಣಸ್ಯ ರಾಜ್ಞಃ |"
effectively saying "you may go anywhere but you cannot escape" Rama's arrows.

This is a warning to all who want to follow a path away from the Supreme being." This is Sita's universal message.

Thus in the 21st Sarga we see Sita in a different light. We see her in the form of a Universal mother, Jaganmaata.

ಇತ್ಯಾರ್ಷೇ ಶ್ರೀಮದ್ರಾಮಾಯಣೇ ಆದಿಕಾವ್ಯೇ ವಾಲ್ಮೀಕೀಯೇ
ಚತುರ್ವಿಂಶತ್ ಸಹಸ್ರಿಕಾಯಾಂ ಸಂಹಿತಾಯಾಮ್
ಶ್ರೀಮತ್ಸುಂದರಕಾಂಡೇ ಏಕವಿಂಶಸ್ಸರ್ಗಃ||

Thus the Sarga twenty-one in Sundarakanda of Valmiki Ramayana ends.

||ಓಮ್ ತತ್ ಸತ್||

 

 

 

 

 

 

 

 

 

||om tat sat||