Shloka 42
सीताहरण
विलापः / The Lament at Jatāyu and the Abduction of Sītā
तां तु लक्ष्मण रामेति क्रोशन्तीं मधुरस्वरम्।।।।अवेक्षमाणां बहुशो वैदेहीं धरणीतलम्।स तामाकुलकेशान्तां विप्रमृष्टविशेषकाम्।।।।जहारात्म विनाशाय दशग्रीवो मनस्स्विनीम्।
tāṃ tu lakṣmaṇa rāmēti krōśantīṃ madhura-svaram |
avēkṣamāṇāṃ bahuśo vaidēhīṃ dharaṇī-talam |
sa tām ākula-kēśāntāṃ vipramṛṣṭa-viśēṣakām |
jahārātma-vināśāya daśagrīvo manasvinīm ||
毗提希（Vaidehī）以柔美之声呼喊：“啊，罗什曼那（Lakṣmaṇa）！啊，罗摩（Rāma）！”又一次次俯视大地；她发髻散乱，额上的吉祥印记被抹去。十首者（Daśagrīva）掳走这位心志高洁的女子，实为自取灭亡。
Then Sita whose teeth were beautiful and smile, sweet was distanced from her kins, and, unable to see both Rama and Lakshmana, grew pale in intense fear.ইত্যার্ষে শ্রীমদ্রামাযণে বাল্মীকীয আদিকাব্যে অরণ্যকাণ্ডে দ্বিপঞ্চাশস্সর্গঃ৷৷Thus ends the fiftysecond sarga of Aranyakanda of the holy Ramayana the first epic composed by sage Valmiki.
FAQs
The verse presents adharma as self-destructive: violating maryādā (moral boundaries), especially by abducting another’s wife, becomes the cause of one’s own downfall (ātma-vināśa).
Rāvaṇa forcibly carries Sītā away while she calls out for Rāma and Lakṣmaṇa; her physical disarray marks the violence of the act.
Sītā’s unwavering fidelity and inner nobility (manasvinī): she resists through lament and appeal to dharmic protectors, not through consent.