Shloka 5.22.35
रावणस्य तर्जनं सीताया धर्मोक्तिः (Ravana’s Threats and Sita’s Dharma-Centered Reply)
एकाक्षीमेककर्णां च कर्णप्रावरणां तथा।गोकर्णीं हस्तिकर्णीं च लम्बकर्णीमकर्णिकाम्।।5.22.33।।हस्तिपाद्यश्वपाद्यौ च गोपादीं पादचूलिकाम्।एकाक्षीमेकपादीं च पृथुपादीमपादिकाम्।।5.22.34।।अतिमात्रशिरोग्रीवामतिमात्रकुचोदरीम्।अतिमात्रास्यनेत्रां च दीर्घजिह्वामजिह्विकाम्।।5.22.35।।अनासिकां सिंहमुखीं गोमुखीं सूकरीमुखीम्।
pratilomānulomaiś ca sāmadānādi-bhedanaiḥ |
āvarjayata vaidehīṃ daṇḍasyodyamanena ca ||
Win Vaidehī over—by methods pleasing or displeasing to her, by conciliation and gifts and other stratagems, and even by the threat or use of punishment.
Of them one had one eye, the other one ear, another with ears covered, one had the ear of a cow, another had ears of an elephant and yet another, long, hanging ears. One had the feet of an elephant, another, hoofs of a horse and still another of a cow. While one had a single foot, another had broad feet and yet another no feet at all. One had a long neck and a large head. One had large breasts and belly. One had a big face and eyes, another had a long tongue and yet another no tongue at all. One had no nose and still another had a lion face and yet another the face of a cow.
It demonstrates how ‘methods’ (even those resembling statecraft) become unethical when used to violate truth, consent, and righteousness. Dharma requires that means be morally legitimate, not merely effective.
Rāvaṇa lays out a range of tactics—soft and harsh—for the demonesses to employ to break Sītā’s resistance.
Sītā’s satya and steadfast fidelity are emphasized by opposition: the more manipulation is proposed, the more her unwavering commitment to dharma stands out.