Sītā, who was distressed to hear of Śrī Rāma’s excessive grief caused by his separation from her, implores Hanumān to bring Śrī Rāma at once to her. Hanumān, who could not bear to see Sītā’s sad plight, offers to carry her on his back to the presence of Śrī Rāma and girds up his loins to do so. In order to inspire confidence in Sītā, who doubts his capacity to do it looking to his small size, Hanumān assumes a gigantic form; Sītā, however, declines to go with him and urges Hanumān to bring Śrī Rāma to her.

Hanumān delivers Śrī Rāma’s signet ring to Sītā in order to strengthen her confidence in him. Applauding Hanumān, Sītā, who was rejoiced to receive the token, inquires about the health of Śrī Rāma and others. In order to appease the lady, who felt indignant at the thought that Śrī Rāma did not care to come to her rescue so far, which led her to suspect that he had ceased to love her, Hanumān attributes his non-appearance to his ignorance about her whereabouts. Describing Śrī Rāma’s desolation in order to betoken his excessive love for her, he consoles her with the assurance that Śrī Rāma is sparing no pains to rescue her from her confinement.

Questioned by Sītā, who was anxious to ascertain the bonafides of the monkey, Hanumān, after cataloguing the marks on the person of Śrī Rāma and Laksmana, narrates his own life-story from his birth onwards including his role as a minister of Sugrīva, and ending with his seeing of Sītā.

Inferring from the suitable reply to his queries received from Sītā and the trust reposed in him by the latter, Hanumān reveals to her the role of an envoy allotted to him by Śrī Rāma and repeat the inquiries made by the two brothers about her welfare. Taking him to be Rāvana disguised as a monkey, Sītā, on the other hand, reproaches him when the latter approaches her in order to bow down at her feet. In order to allay her fears, Hanumān for his part discloses to her his reality as a minister of Sugrīva as well as requests her to give credence to his words.

Keen to hear of Sītā’s identity from her own lips, even though he had identified her, Hanumān inquires of her whether she was a goddess or anyone else and asks her to disclose her identity in case she was Sītā. In reply to this query Sītā narrates to him her whole life-story ending with her abduction by Rāvana and tells him how Rāvana was going to kill her two months later, and how in the event of her not being delivered from his clutches before that, she has resolved to end her life by herself.

Imagining Hanumān to have been seen in a dream, though actually perceived by her, and believing the sight of a monkey in a dream to be ominous, Sītā becomes anxious about the welfare of Śrī Rāma and others. Then concluding him on other grounds to have been seen in her waking hours, she prays to Brahmā and other gods that the statement of Hanumān may come out to be true.

Transported with joy to hear the story commencing from the birth of Śrī Rāma and ending with Hanumånís espying Sītā, narrated in a human tongue by Hanumān, remaining perched on the Śimśapā tree and casting her eyes all round, Sītā catches sight of Hanumān sitting on a bough of the same Śimśapā tree beneath which she stood.

Weighing the pros and cons of comforting Sītā or remaining mum, now that he had come to know everything about Sītā at first hand, Hanumān decides upon the former course at the psychological moment.

The omens described. Concluding them to be auspicious, from the thrill that ran through her body at their sight, Sītā experiences great joy.

The moment Sītā, who was unable to bear the reproaches and threats of the ogresses, endeavours after wailing a good deal to strangle herself to death with the cord used for tying her hair, a propitious omen, never seen before, appears on her person.