Sita is PURE!

(4 min read)

Sita: Bhumisuta (Daughter of Earth)

Sita means a furrow. She was so named because she sprung from a furrow as Janaka, King of Videha, ploughed a field to prepare for a sacrifice to obtain a progeny. She is also called Bhumisuta, and A-yoni-ja (not womb-born). In Rig Veda, Sita is invoked as the deity for agriculture and all the fruits of the earth.

Sita Ashtottarashatanama (108 Names) Stotram: 

(From Shrimad Ananda Ramayana)

        श्रीसीता जानकीदेवी वैदेही राघवप्रिया ।

        रमाऽवनिसुता रामा राक्षसान्तप्रकारिणी ॥

        रामार्पितमना रामवन्दिता रामवल्लभा ।

        श्रीरामपदचिह्नाङ्गा रामरामेति भाषिणी ॥

Shree Sita, also known as Janaki, Vaidehi, Raghava’s beloved, Ramaa (Lakshmi), Daughter of Earth, and Rama’s consort was the agency which destroyed the rakshasas.

Her mind was devoted to Rama, she worshipped Rama, and was Rama’s beloved. She dutifully followed Rama’s footsteps (to the exile in forest) and always chanted Rama’s name.

What did Sita do BEFORE entering the Fire?

She circumambulated Rama, whose face was downcast; paid her regards to the gods; and prayed to Agni:

यथा मे हृदयं नित्यं नापसर्पति राघवात् |
तथा लोकस्य साक्षी मां सर्वतः पातु पावकः || (6-104-24)*

“Since my heart has never once strayed from Raghava, so may Agni, the purifier, witness of all the world, protect me in every way.” (Translated by Robert P. Goldman, 2021)

Thereafter, Vaidehi reverently circumambulated the fire. Then, calm, and serene, with complete detachment, she entered the blazing flames.

What happened AFTER Sita entered the Fire?

In Valmiki Ramayana (Critical Edition), Sarga 103, Rama announced abandonment of Sita; in Sarga 104, Sita entered the Fire, but not before proclaiming her chastity with dignity and defiance; in Sargas 105 to 108, Valmiki narrates what happened thereafter.

If Agni Pariksha is seen as a Three-Act Play, Sarga 103 is Act I which presents Rama’s point of view; Sarga 104 is Act II, the counter-point presenting Sita’s argument; Sargas 105-108 constitute Act III presenting the resolution of the poetic tension that began with Rama’s abandonment of Sita.

Sita is ‘proven’ to be chaste, Rama accepts her, and there is a happy reunion of the separated couple who had suffered much trauma and anguish. This was a befitting run up to Rama’s triumphant return to Ayodhya and his coronation. Rama would rule for 11000 years over Rama Rajya, the most idyllic, just, and prosperous kingdom on earth.

A brief summary of Sargas 104 to 108

·      Sita enters the fire.

·      The foremost among the gods – Brahma, Shiva, Indra, Yama, Varuna and Kubera - arrive, and reveal to Rama his divine identity. They admonish Rama:

        कर्ता सर्वस्य लोकस्य श्रेष्ठो ज्ञानवतां प्रभुः |
        उपेक्षसे कथं सीतां पतन्तीं हव्यवाहने || (6-105-5)

        You are the Supreme Lord of the world and the Wisest, how could You             ignore Sita while she fell into the Fire?

They further add:

          उपेक्षसे च वैदेहीं मानुषः प्राकृतो यथा | (6-105-8)

Why do you ignore Vaidehi like a common man?

Brahma tells Rama:

        सीता लक्ष्मीर्भवान् विष्णु: (6-105-25)

        Sita is Lakshmi and You are Vishnu.

·      Yet Rama says: 

            आत्मानं मानुषं मन्ये (6-105-10)- I consider myself a human.

        Please tell me who I am, and why I am here.

·      Agni tells Rama:

विशुद्धभावां निष्पापां प्रतिगृह्णीष्व मैथिलीम् |
न किंचिरभिधातव्या अहमाज्ञापयामि ते || (6-106-9)

"Take back Seetha, who is sinless, with a pure character. She should not be told anything harsh. I hereby command you." (Debroy, 2017)

·      Rama explains: I know Sita is pure, but it was necessary for her to get ‘purified’ for the sake of the world, or else people would have said – Rama, son of Dasharatha is foolish, and was blinded by his desire for a woman.

प्रत्ययार्थं तु लोकानां त्रयाणाम् सत्यसंश्रयः |
उपेक्षे चापि वैदेहीं प्रविशन्तीं हुताशनम् || (6-106-14)

To convince the three worlds, I, whose ultimate recourse is truth, ignored Sita while she entered the fire.

Sita’s agni pariksha: Suicidal or Sacrificial?

Sita contemplated ending her own life. Abandoned and humiliated by Rama, she tells Lakshmana: Since my husband is not satisfied with my virtue, I do not wish to live; prepare a pyre for me. Even earlier, when Hanuman had met her at Lanka, and had offered to carry her on his back to Rama, Sita had refused. She told Hanuman: Rama must kill Ravana and rescue me. That would be the right and honourable course. But if Rama is unable to rescue me before Ravana’s twelve-month deadline expires, then I’ll give up my life.

However, before entering the pyre, Sita addresses Agni: O Witness of the world, and Purifier; since my heart has never swayed from Rama, keep me safe from all sides.

‘Keep me safe’ need not be literal, Sita may not have meant – keep me from burning; she may have meant – safeguard my honour by incinerating these false accusations! It is not clear why and when Sita’s suicidal thoughts transformed to test-by-fire.

Audience know that Sita is pure, would be returned by Agni, and there would be a happy reunion; but the Adikavi provided the high drama to create and maintain the poetic tension and the suspense, and to immerse his audience in karunya rasa, the dominant rasa in the epic, which would reach its apogee later in Uttara Kanda when Sita disappears into a chasm in the earth, to return to her mother after vindicating her innocence.

Sita’s Character: Doubtful or Pure?

Is Sita pure? As summarised below, most personages in Valmiki’s Ramayana are convinced and vocal about her purity, but a few are not:

·      Rama to Sita: Your character is in doubt.

·      Sita: I AM pure!

·      Seven gods – Brahma, Shiva, Indra, Varuna, Yama, Kubera, and Agni; and Dasharatha, who came down from heaven to impart parental instruction to Rama, Lakshmana, and Sita; attested Sita’s purity.

·      Sita’s agni pariksha proved it beyond doubt for the three lokas.

·      After agni pariksha, Rama explained: I know Sita is pure, yet the fire-ordeal was required to demonstrate her purity for all the lokas.

·      In Uttara Kanda, Rama, scared of bad-mouthing of Sita by the public, banished Sita and the innocent, unborn sons. In Yuddha Kanda, Rama had made a public announcement of his abandonment of Sita, and Sita had protested; but in Uttara Kanda, she was not even informed about Rama’s orders for her banishment. Rama said to Lakshmana, Bharat, and Shatrughna: People are talking about Sita’s evil conduct (7-44). I know that the illustrious Sita is pure, but I have decided to banish her to protect my reputation and that of our great dynasty; and none of you must appeal to me to reconsider my decision.

·      Several years later, after recognising Lava and Kush as his sons, Rama sent message to Valmiki to bring Vaidehi for a further public test of her character.

“If she is pure in conduct and if the great sage (Valmiki) imagines her to be devoid of sin, then let her establish her purity.” (7-86) (Debroy, 2017)

·      Valmiki declares that Sita is pure in conduct and sinless; but he concurs with Rama’s proposal for test-of-purity (7-87). The gods from the heavens, the rishis and ascetics, Rama’s mothers and brothers, and ministers and advisers, assemble to witness the spectacle. No one protests or objects. Surprisingly, the gods who had eloquently certified Sita’s character in Yuddha Kanda keep mum.

·      Sita reiterates her innocence. She prays, not to Agni this time but to her mother, goddess Earth:

“If I have not thought of anyone other than Raghava in my mind, then let the goddess earth open up a chasm for me.” (7-88-10) (Debroy, 2017)

(Image Credit: Sita Bhum Pravesh - Raja Ravi Varma, 19th Century CE; Source: Wikimediacommons, Public Domain.)

She takes the test-of-purity, but politely spurning Rama’s offer to take her back as his wife and queen, she publicly abandons the noble king who would rule long over a golden Rama Rajya, sad, heart-broken, without Sita who is Lakshmi, with only a life-less golden murti as ‘wife’ for the ritual requirements of the many glorious yagyas he performed thereafter.

References

Debroy, B. (2017). The Valmiki Ramayana: Volume III. Penguin Books.

Translated by Robert P. Goldman, S. J. (2021). The Ramayana of Valmiki – Critical Edition: The Complete English Translation. Princeton University.

 

***

Note:

(6-104-24) *: Valmiki Ramayana – Critical Edition - Book 6 – Yuddha Kanda – Sarga: 104 – Shloka: 24

***

Books by the Author

P.K. Dash has published the following books:

Short story collections:

Tell A Tale and Other Stories

Invisible Poet and Other Stories

The Mysterious Ladies and Other Stories

Fiction

Kathapur Tales

Essays

Pink Diamond and Other Essays

Self-Help

How To Be an Author in 7 Days: A Beginner’s Guide to Self- Publishing

Story books for children:

Cave of Joy: Anand Gufa

Two Tales, Three Tellers: A Fairytale & A Fable

Poetry

RIVER SONG and Other Poems

Songs of Soil: Selected Poems of an Unschooled Bard: Padma Shri Haladhar Nag

O Krishna, O Son! Yashoda’s Sublime Song of Sorrow

***

Note: Print copies of these books, except Pink Diamond and Other Essays, are available at amazon.in, notionpress.com, and flipkart.com. Ebooks are available at Amazon Kindle.

 

The Mobile-Class

(3 min read)

The mobile-class is quite a spectacle for the regular walkers and the visitors to the Durga-Hanuman-Sai temple in Baghmugalia Extension. An old man, a black Labrador on a leash, and a gaggle of kids – aged 7,9,11 and 12. The regulars nod with an indulgent smile; the stray visitors stare a little or more, and discreetly eavesdrop. What could this strange group be discussing with such zest and gesticulation, they wonder.

Indeed, the members of the group have variegated needs: the pet needs to go out twice a day, the old man needs his brisk walk of at least forty minutes a day recommended by his doctor; each kid is in a different class, and solicits the ‘teacher’ to prioritise her/his areas of interest.

Sheetal is quick in mental math – simple addition and subtraction, and says: Uncle, give us sums to solve. Satyam, less proficient in math, protests – why only math? Uncle, please ask who can make a magnifying glass at home; or a telephone with two soft-drink cans? Only he can, and has exhibited his talent earlier! Lakki barges in, ‘Uncle, test who can spell three long words?’ Last year, before Satyam and Shilpi moved to this neighbourhood, uncle had helped Lakki learn a few long words – chrysanthemum, bougainvillea, crocodile, etc. Shilpi is not yet assertive enough to make herself heard, but when only Sheetal is around and hogs all the conversation, she asks Sheetal to keep her stories short, and not so long as to reach Dilli, and occasionally asks her to shut up.

Every now and then, especially when the ‘teacher’ is telling an interesting story, to secure a vantage position there is much jockeying including a little shove and push and stepping on the other’s foot, too. The boys try to elbow the girls away – Hey, kids! Teacher is explaining serious stuff; move away, you’re too small to ‘get’ it! Teacher has made a rule – the younger ones stay closer than the older ones, but the rule is often broken when the story is interesting.

Teacher is often flummoxed. How to design the brief session on the road for such a disparate group of kids in Class- KG II, 1, 2, and 3; ensuring freshness and variety for each session, and retaining focus and attention despite multiple distractions – speeding bikes and cars, keeping the Labrador from rushing at other pets or stray dogs?

Life concerns often intrude into the session.

Shilpi says – Uncle, do you know, Satyam was punished today for not doing his homework?

Uncle: How? By a cane?

Shilpi: No, a slap, but really hard. Bhaiya wept.

Sheetal – Uncle, do you know why Lakki is absent from the class? He’s playing with Papa’s mobile.

Uncle: Tell him it will damage his eyes, and his dimag will be filled with bhusha. Doesn’t your father stop him?

Sheetal: He begs- Papa, please let me play a game for ten minutes only. He never returns the phone in ten minutes!

Satyam: My uncle in Bihar has a big camera, and a drone, too. He records videos for shadis. On 12^th May at 5 in the morning, we will board the train, Papa told, to go to Patna. He has bought the tickets already. Then we’ll take a bus to reach Chhapra in two hours.

Uncle: On your return, tell me the major towns you passed by.

Satyam: Oh, that’s easy, the mobile phone tells the town we are passing by and whether the train is running late.

Shilpi – My naani will buy me a lehenga to wear for Mama’s marriage, and dance. I look very cute in a red lehenga. I’ll show you the video of my dance when we return. Do you think my hair is long enough now? (She had a full-head tonsure two months ago; the growth is good, but will take time to be as long as it was before it was shed.)

Uncle: Your new hair is jet black, and you’re a pretty girl, and you dance so very well. Everyone will love your dance.

Satyam: When I grow up, I will own a 5-star hotel.

Uncle – Only one?

Satyam – First, one; more later. Do you know what Lakki wants?

Uncle – No, I don’t.

Satyam – I will earn a lot of money, and then buy uncle’s house, he said.

***

 

Garuda’s Doubt

(3 Min Read)

Readers’ Response

After reading my blog – Rama: The Perfect Man, a few readers were aggrieved that the numerous noble qualities of Rama had been highlighted while omitting his ‘unfair’ treatment of the pure and blameless Sita. In response to my second blog on Valmiki Ramayana – Sita’s Anguish, a few readers observed that it was ‘unfair’ and even churlish to find fault with Rama, Vishu-incarnate and Maryada Purushottam, based only on agni pariksha, and not on his conduct in the entire epic story. Some readers further counselled that God cannot be realised by entertaining doubt, but only through devotion based on shraddha and total surrender (mAmekam sharAnam vraja, Bhagavat Gita).

I respect the comments of my readers, and agree that humans with limited intelligence can never comprehend the mysterious ways of God, especially when He is engaged in leela or playful sport. At the risk of repetition, I reiterate that I had made no attempt whatsoever in my blogs to ‘judge’ Rama; but merely shared my understanding of Valmiki Ramayana’s specific text referred to in those blogs. I further concede that my understanding may be incomplete, inadequate, and even entirely flawed. I hope to learn more in the coming months and years.

Is ’doubt’ a sin?

Even Garuda, Vishnu’s personal mount, and very knowledgeable about his Lord and Master, once suffered from doubt, and got it resolved. Brahma, too, had entertained doubt, and was indulged by Krishna to learn his lesson in due course. Neither Garuda nor Brahma was vilified for nurturing and expressing doubt.

Our scriptures are not intolerant of doubt, and do not frown upon questioning as the following stories illustrate.

Garuda and Kakabhusundi

In the Lanka war, Indrajit released his special weapon which swiftly bound down and immobilised Rama with nagapasha. Beseeched by Narada, Garuda, the devourer of snakes swiftly cut the knots and released Rama. But Garuda was very dejected - उपजा हृदयँ प्रचंड बिषादा।। [7-57-2] (Ramacaritamanasa by Gosvami Tulasidasa).

He nurtured a doubt – how can Rama, the incarnation of Vishnu, be bound down by a mere rakshasa’s weapon? Is Rama really Vishnu?

सो अवतार सुनेउँ जग माहीं। देखेउँ सो प्रभाव कछु नाहीं।।  [7-57-4]

I have heard that Rama is Vishnu’s avatar, but I do not see in him any of Vishnu’s wondrous prowess. Bothered by this doubt, he went to Narada who sent him to Brahma who sent him to Siva who sent him to Kakabhusundi, the wise crow who held regular discourses on Ramacarita. Kakabhusundi’s satsang katha dispelled all doubts from Garuda’s mind (gayau mor sandeha suneun sakala Raghupati carita).

(Image Credit: Wikicommons: Garuda at Ranganathaswamy Temple, Srirangapatana.)

Brahma doubts Krishna

In a similar story in Srimad Bhagavata Purana, Brahma doubted the capabilities of Krishna, the Bala Gopala, and ran a test to reassure himself. He stole all the calves of Gopa along with the gopala boys, and kept them hostage in the nether world for a full year. Krishna was not angry with Brahma, and did not call him a nitwit. He simply created an exact replica for all the lives that Brahma held hostage, and no one including the mothers of the missing children could unravel the maya or leela. Brahma’s doubts were eventually dispelled.

God’s lack of self-knowledge

Even God Himself, during his human avatar, may lack self-knowledge, as Valmiki Ramayana mentions in Yuddha Kanda, Sarga 105 .

Brahma and Rama

After Sita’s agni pariksha, Brahma accompanied by all the major gods appears before Rama and gently chides him for abandoning the pure and chaste Sita -

[5—8] “How can you, the creator of the entire universe, the most ancient one, and foremost among those possessing supreme knowledge, stand by and watch as Sita falls into the fire, eater of oblations? How can you not realize that you are the foremost among the hosts of the gods?”

Rama says:

[9-10] “I think of myself only as a man, Rama, the son of Dasaratha. May the Blessed Lord please tell me who I really am, to whom I belong, and why I am here.”

Brahma reveals:

[24—28] “ … Sita is Laksmi; you are the god Visnu. You are Krsna. You are Prajapati, the lord of creatures. It was in order to slay Ravana that you entered a human body here.”

Note: Credit for quotes in this section may be seen at ‘Acknowledgement’ below.

Ramacarita is unfathomable

Siva tells Girija: Rama’s story is limitless and unfathomable. Even Shruti and Sharada fail to narrate His entire story.

राम चरित सत कोटि अपारा। श्रुति सारदा न बरनै पारा।।  [7-51-1]

How can a blogger hope to narrate Ramayana in one or more blogs?

***

Acknowledgements:

All the quotes under heading ‘Brahma and Rama’ are from –

The Ramayana of Valmiki, The Complete English Translation of the Critical Edition, by Robert P. Goldman, Sally J. Sutherland Goldman, Rosalind Lefeber, Sheldon I. Pollock, and Barend A. van Nooten;

Yuddha Kanda, Sarga-105. The bracket at beginning of the quote provides the shloka numbers.

This translation is available at the following link:

https://archive.org/stream/the-ramayana-of-valmiki-2022-critical-edition/The%20Ramayana%20of%20Valmiki%282022%29%20-%20Critical%20Edition_djvu.txt

2.    Garuda and Kakabhusundi story:

 i  based on Sri Ramacaritamanas (Uttara Khanda) by Gosvami Tulasidasa. http://www.ramcharitmanas.org/content-7-202-2065.html

***

 Books by the Author

P.K. Dash has published the following books:

Short story collections:

Tell A Tale and Other Stories

Invisible Poet and Other Stories

The Mysterious Ladies and Other Stories

Fiction

Kathapur Tales

Essays

Pink Diamond and Other Essays

Self-Help

How To Be an Author in 7 Days: A Beginner’s Guide to Self- Publishing

Story books for children:

Cave of Joy: Anand Gufa

Two Tales, Three Tellers: A Fairytale & A Fable

Poetry

RIVER SONG and Other Poems

Songs of Soil: Selected Poems of an Unschooled Bard: Padma Shri Haladhar Nag

O Krishna, O Son! Yashoda’s Sublime Song of Sorrow

***

Note: Print copies of these books, except Pink Diamond and Other Essays, are available at amazon.in, notionpress.com, and flipkart.com. Ebooks are available at Amazon Kindle.

 

 

Sita's Anguish

(4 min read)

Disclaimer

This blog is not for Ramayana scholars or for devotees who have delved deep into our Adikavya. This author, a devout Hindu and a humble learner, seeks to share his understanding of that part of Valmiki's Ramayana in Sanskrit which he has read recently. Serious readers may themselves read the original epic or any other version of their choice and derive their own understanding.

Rama: The Perfect Man

My previous blog - Rama: The Perfect Man – has been read by many; some  have appreciated it, some have been critical of my blog and of Rama’s treatment of Sita, and some others have kept quiet, keeping to themselves their views, if any.

Readers who disagreed with Rama’s numerous noble qualities listed in the blog (not my list, but enumerated by Narada, the celestial sage!)  highlighted some of Rama’s ‘failings’ – doubting Sita’s character, disowning her, leaving her with no option but to undergo agni pariksha, banishing a pregnant Sita to the forest, and demanding a second agni pariksha.

Rama: far from Perfect

No, Rama is far from perfect, commented a reader. Sita’s agni pariksha after the Lanka war is unacceptable, and Rama’s subsequent abandonment of a pregnant Sita based on a rumour is indefensible, said another reader. I may mention here that my readers who shared their candid views are all devout Hindus.

Instead of debating the merit or otherwise of Rama’s conduct, it is best to read Valmiki’s Sanskrit Ramayana and check what Rama said and did. This blog restricts itself to Sita’s appearance before Rama, after the end of the Lanka war, and on the eve of the traumatic agni pariksha.

Image Credit: Agni-Pareeksha - Sita's Fire Ordeal, Early 19th Century, Artist - Unknown, Style - Kangra/Pahari, Himachal Pradesh, Source: National Museum of Art, Delhi - nmvirtual.in

Rama’s Verdict

Ravana has been killed. The war is over. Rama has won. Ordered by Rama, Lakshmana has installed Vibhishana as the new king of Lanka. Upon Rama’s command, Vibhishana produces Sita before Rama, who is not delighted to see her since his heart is filled with rage (hrudayAntargatkrodha).

Rama pronounces his verdict in a monologue, in an assembly of monkeys and rakshasas.

What does Rama tell Sita?

The Valmiki Ramayana, Critical Edition, Ed. P.L. Vaidya (1971), Oriental Institute, Baroda - Yuddha Kanda (Book of War) – Sarga (Chapter) 103, contains Rama’s address to Sita, the gist of which is as follows:

• ·      Your character is now in doubt (प्राप्तचारित्रसंदेह )
• ·      You are tainted from sitting upon Ravana’s lap, and from Ravana’s lustful look. (rAvanAnka paribhrastA drstva dustena chakshushA)
• ·      You are a celestial beauty and very pleasing to behold (दिव्यरूपां मनोरमाम्), and hence Ravana must have forced himself upon you during your incarceration in his premises.
• ·      I won you back, not for your sake, but to redeem my honour. (तदर्थं निर्जिता मे त्वं यशः प्रत्याहृतं मया)
• ·      You are of no use to me now. (कार्यमस्ति न मे त्वया)
• ·      You have my leave to go wherever you like, and choose to live with Lakshmana, Bharat, Sugriva - Indra among apes, or Vibhishana - Indra among rakshasas.

Let us consider the merit of Rama’s verdict based on Valmiki’s original text.

Rama’s verdict was unilateral, and delivered without giving any opportunity to Sita to explain or defend herself. Sita was humiliated in a public assembly, and pronounced guilty and convicted. Rama refused to accept Sita back since he was convinced that she was defiled and tainted. No honourable man can accept a wife who had lived in another man’s house since that would cause damage to the reputation of his clan and dynasty, Rama said, while making a public proclamation of his abandonment of Sita.

Had anyone - man, monkey, rakshasa, or deva - alleged that Sita was no longer chaste and pure? None. Subsequent abandonment by King Rama of Ayodhya of a pregnant Sita would at least be based on a rumour, however frivolous and untenable; but the first abandonment of Sita was Rama’s personal decision as a proud descendant of his famed dynasty, and as Sita’s husband.

Next, consider the grounds upon which Rama is convinced, as per Valmiki’s text, that Sita is defiled. She sat upon Ravana’s lap. How did Rama know that? Jatayu was the only eyewitness to Sita’s abduction by Ravana, and while the dying eagle king conveyed to Rama the name of the villain, he had never mentioned that Sita was seated upon Ravana’s lap. Valmiki, the omniscient narrator and kavi, does mention that when Jatayu destroyed Ravana’s vimaan, the demon fell down on the earth with Sita on his lap; but Rama was not privy to this information. Also, it was not an amorous embrace but a desperate act by Ravana to retain his hold on Sita.

How could Ravana’s lustful look defile Sita? That would be a case of the victim suffering from a villain’s malicious intent even when not followed up by dishonourable action!

Why did Rama conclude that Ravana must have forced himself upon Sita; merely because she was a celestial beauty and hence irresistible for her captor? Rama may have reasons to doubt Ravana since he knew little about the demon king’s character, but he was fully aware of the unalloyed devotion and steadfast character of Sita, his wife.

Rama’s Cruellest Words

Yet, Rama’s cruellest words were not regarding his doubt of Sita’s character, but about his ‘leave’ to Sita to live, as she pleased, with any of four persons - Lakshmana, Bharat, Sugriva, or Vibhishana.

Rama naming the persons whom Sita could opt to live with is problematic. If Rama could not accept a ‘tainted’ Sita back as his wife since that would ruin the reputation of his great dynasty, how could either Lakshmana or Bharat accept Sita as wife and not damage the clan’s honour? Lakshmana’s veneration for Sita was akin to a son’s regard and affection for his mother; how could Rama even contemplate a marital liaison between the innocent Lakshmana and the pure Sita? How could Bharat who had refused to accept the throne of Ayodhya, accept Sita, the legally-wedded wife of his venerated elder brother? Why Sugriva or Vibhishana? Was Sita so 'defiled' that even a monkey or rakshasa would be eligible to take her as wife?

No wonder, Rama’s words deeply wounded Sita.  

Sita Devastated

How did Rama’s cruel words impact Sita? Valmiki’s words are eloquent and heart-rending:  गजेन्द्रहस्ताभिहतेव वल्लरी  - like a tender creeper crushed by a mighty elephant’s trunk! Vaidehi had never before heard a single harsh word from anyone, even in private, owing to her immaculate character and conduct; whereas she was hit by more-precious-than-her-own-life dear-husband-and-god Rama’s cruel words in a public assembly of monkeys and rakshasas.

Rama’s Noble Qualities

Narada, it may be recalled, had in Bala Kanda- Sarga 1 enumerated 74 noble qualities of Rama. Does Valmiki’s narrative and text demand the readers and the listeners to consider if Rama came good and true to those qualities, especially in this episode?

Narada had mentioned among the noble qualities of Rama - jitakrodha (one who has conquered anger), and kshamaya pruthivi samah (forgiving like the Earth); but hrudayantargatakrodha (rage in his heart), and abandonment of Sita based on her ‘imagined’ taint do not seem to corroborate with those qualities.

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Resources & References:

1.   The Valmiki Ramayana, Critical Edition, Ed. P.L. Vaidya (1971), Oriental Institute, Baroda.

2.   Valmiki Ramayana - https://www.valmiki.iitk.ac.in

3.   The Valmiki Ramayana, Bibek Debroy, Penguin Random House India Private Limited. Kindle Edition (English Prose Translation of the Critical Edition)

4.   The Ramayana of Valmiki, The Complete English Translation of the Critical Edition, by Robert P. Goldman, Sally J. Sutherland Goldman, Rosalind Lefeber, Sheldon I. Pollock, and Barend A. van Nooten

5.   The Ramayana of Valmiki, English Prose Translation (of non-Critical Edition) by Manmatha Nath Dutt, 1891

6.  In Search Of Sita: Revisiting Mythology - Edited by Malashri Lal and Namita Gokhale. Penguin Books Ltd. Kindle Edition.

7. Valmiki Ramayana Recitation with lyrics by Jayashree-Gopal Krishnapriya, You Tube (https://youtu.be/v630jmfcfFA)

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