Ramayana — Yuddha Kanda, Sarga 32, Shloka 1
सीताविलापः
Sītā’s Lament over the Illusory Head and Bow
सासीतातच्छिरोदृष्टवातच्चकार्मुकमुत्तमम् ।सुग्रीवप्रतिसंपर्गमाख्यातंचहनूमता ।।6.32.1।।नयनेमुखवर्णंचभर्तुस्तत्सदृशंमुखम् ।केशान् केशान्तदेशंचतंचचूडामणिंशुभम् ।।6.32.2।।एतैस्सर्वेरभिज्ञानैरभिज्ञायसुदुःखिता ।निजगर्हेचकैकेयींक्रोशन्तीकुररीयथा ।।6.32.3।।
sā sītā tacchiro dṛṣṭvā tac ca kārmukam uttamam |
sugrīvapratisampargaṃ ākhyātaṃ ca hanūmatā ||
nayane mukhavarṇaṃ ca bhartus tatsadṛśaṃ mukham |
keśān keśāntadeśaṃ ca taṃ ca cūḍāmaṇiṃ śubham ||
etaiḥ sarvair abhijñānair abhijñāya suduḥkhitā |
nijagarhe ca kaikeyīṃ krośantī kurarī yathā ||
Sītā, melihat kepala itu dan busur yang unggul—serta teringat apa yang Hanumān khabarkan tentang persekutuan Rāma dengan Sugrīva—menatap mata, seri wajah dan raut yang menyerupai suaminya, juga rambut dengan hujung ikalnya, serta permata jambul yang bertuah. Dengan segala tanda pengenal itu dia mengenalinya, lalu dilanda dukacita yang amat; meratap seperti burung kurarī, dia mencela Kaikeyī dengan pedih.
On seeing the esteemed Rama's head and bow, remembering the description made by Hanuman about the friendship with Sugriva; thinking of the eyes, complexion of the face, the hair, and curls of her husband at the end Sita recognized the auspicious Chudamani. Identifying all those marks to be like Rama's she felt very sad and cried like a deer and abused Kaikeyi.
FAQs
It highlights how truth and trust anchor dharma: Sītā’s mind relies on remembered, truthful testimony (Hanumān’s report) and recognizable signs. The tragedy is that adharma exploits these very markers to induce despair.
Immediately after Rāvaṇa’s staged display, Sītā interprets the signs as real, collapses into grief, and laments the chain of events that began with Kaikeyī’s actions.
Sītā’s fidelity and single-minded devotion to Rāma are emphasized; her sorrow arises from love, constancy, and the dharmic bond of marriage.
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