Ayi Nija-Hungkrti Maatra-Niraakrta Dhumravilocana Dhumra-Shate|

Meaning: Salutations to the Devi who rejected disdainfully with scorn (mAtra
nirAkrta) the constant (ie, frequent) rough words of rAvaNa (nija hungkrti) whose
sight was distorted due to rajas and tamas (dhUmravilOchana) on account of his
many sins (dhUmra-shate).

Sita rejected the words of rAvaNa thus,

svakR^itaiH hanyamaanasya raavana adiirgha darshinaH|

abhinandanti bhuutaani vinaashe paapakamaNaH||

Meaning: "O Ravana! When there is destruction of a short sighted one being hit by
his own deeds, a sinner, living beings will be happy.”

Samara Vishoshita ShoNita bIja Samudbhava shoNita bIja-Late |

Meaning: (She who caused) rAvaNa, who was the receptacle of rajO guNam
(shoNta bIja) due to the seed of desire in him which is like a poisonous creeper
(bIja latE), the producer of rajas, ie, whose association gives rise to rajas
(samudbhava shoNita), to be withered in battle (samara vishOshita).

“shOnita” means red and represents rajO guNam. “bIja” can mean seed or support.

rAvaNa is not only the embodiment of rajas, but also the cause of rajas. Sri Vaishnava
AchAryAs say that he represents the body and Sita represents the jivAtma which
rejects association with the body. Or, he is also the producer of rajas in the sense that
he causes all beings to cry –by his violent actions as evidenced by his name – rAvayati iti
rAvaNaH. Suffering in samsArA is also a form of rajO guNam, thus, he produces rajas
for others.

Such a rAvaNa was destroyed in battle due to Sita only.

Shiva-Shiva-Shumbha Nishumbha-Mahaahava Tarpita-Bhuta Pishaaca-Rate|

Meaning: Which death of rAvaNa, an auspicious act in itself and that which
conferred auspiciousness to the world (shiva-shiva-shumbha), the slaughter (of the
asurAs) which occurred in the great battle (nishumbha mahAhava), satisfied the
world (tarpita bhUta) as well as mandOdari, the beloved of rAvaNa (pizaca-ratE).

The death of rAvaNa not only conferred auspiciousness to the world, but was
auspicious in itself in the sense that it resulted in the good of rAvaNa, who was
committing sins in that particular body. His death prevented him from further sins.

His death liberated the devas from his oppression and satisfied the world just as Sita
had said in the quoted rAmAyaNa sloka. And that this was an act of dharma is vouched
by the fact that even his wife, mandOdari, accepted that he (rAvaNa) was of a wicked
mind and praised srI rAmA.

Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 7 ||

Meaning: Pallandu to the destroyer of the great asurA that is the wayward mind
(represented by rAvana) by leading it to bhagavAn (mahIshAsura mardini), the
beautiful wife of srI rAmA who wore matted locks (ramya kapardini), born from
stone, ie, earth (shaila sutE).

And this was in effect, caused by Sita only. Hence srimad rAmAyaNam is known as
“sitAya: charitram mahaT”.