अयं हि पापचारेण मां त्रातुमभिसङ्गतः।
शेते विनिहतो भूमौ ममाभाग्याद्विहङ्गमः॥
ayaṁ hi pāpacāreṇa māṁ trātum abhisaṅgataḥ
śete vinihato bhūmau mamābhāgyād vihaṅgamaḥ
ayam = here; hi = actually; pāpacāreṇa = by Rāvaṇa whose movements were sinful; mām = me; trātum = to rescue; abhisaṅgataḥ = Jaṭāyu who came; śete = lies; vinihataḥ = he has been mortally wounded; bhūmau = on the ground; mama = my; abhāgyāt = due to misfortune; vihaṅgamaḥ = the bird [Jaṭāyu].
Here lies on the ground Jaṭāyu who actually came to rescue me. Due to my misfortune, he has been mortally wounded by Rāvaṇa whose movements were sinful.1
1 Śabda-kalpa-druma on cāra begins with piyāla-vṛkṣaḥ, gatiḥ, bandhaḥ, apasarpaḥ iti medinī.
1 Māyā Sītā is the same as Vedavatī who in a later birth married Lord Śrīnivāsa according to the Veṅkaṭeśa-māhātmya of the Bhaviṣyottara Purāṇa. The Brahma-vaivarta Purāṇa (Prakṛti-khaṇḍa 14.3) notes that Vedavatī was an aṁśa of Kamalā.
NOTE. It should be understood that Māyā Sītā was empowered by the original Sītā, the internal potency of Lord Rāmacandra, and therefore she reveals her natural humility and compassion here.1 She thinks that Jaṭāyu has lost in his duel with Rāvaṇa due to her misfortune. Actually she didn’t want him to fight with Rāvaṇa in the first place—she just wanted him to inform Lord Rāmacandra of the abduction—but when Jaṭāyu came on his own and was mortally wounded, she took the blame upon herself.
The humility and compassion that she exhibits here are typical characteristics of genuine Vaiṣṇavas and are naturally exhibited by Sītā-devī since she is the original and foremost devotee of the Supreme Personality of Godhead Rāmacandra.
Prabhupāda also points out that genuine Vaiṣṇavas possess such features in his purport to Bhagavad-gītā 1.28:
Any man who has genuine devotion to the Lord has all the good qualities which are found in godly persons or in the demigods, whereas the nondevotee, however advanced he may be in material qualifications by education and culture, lacks in godly qualities. As such, Arjuna, just after seeing his kinsmen, friends and relatives on the battlefield, was at once overwhelmed by compassion for them who had so decided to fight amongst themselves. As far as his soldiers were concerned, he was sympathetic from the beginning, but he felt compassion even for the soldiers of the opposite party, foreseeing their imminent death. And while he was so thinking, the limbs of his body began to quiver, and his mouth became dry. He was more or less astonished to see their fighting spirit. Practically the whole community, all blood relatives of Arjuna, had come to fight with him. This overwhelmed a kind devotee like Arjuna. Although it is not mentioned here, still one can easily imagine that not only were Arjuna’s bodily limbs quivering and his mouth drying up, but he was also crying out of compassion. Such symptoms in Arjuna were not due to weakness but to his softheartedness, a characteristic of a pure devotee of the Lord. It is said therefore:
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
mano-rathenāsati dhāvato bahiḥ
“One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy.” (Śrīmad-Bhāgavatam 5.18.12)