Sita

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Biography

Sita (also spelled Seeta or Seetha , meaning "furrow") is the principle female character in the epic Ramayana . She is the consort of the Hindu god Rama (avatar of Vishnu ) and is an avatar of Lakshmi , goddess of wealth and wife of Vishnu. She is esteemed as a standard-setter for wifely and womanly virtues for all Hindu women. Sita is known for her dedication, self-sacrifice, courage and purity.

Sita is described as the daughter of the earth goddess Bhumi and the adopted daughter of King Janaka of History of Mithila|Mithila . In her youth, she marries Rama, the prince of Ayodhya . Soon after her marriage, she is forced into exile with her husband and brother-in-law Lakshmana . While in exile, the trio settle in the Dandaka forest, from where she is kidnapped by the Ravana , Rakshasa King of Lanka . She is imprisoned in the Ashoka Vatika of Lanka by Ravana. Sita is finally rescued by Rama in the climatic war where Rama slays Ravana. Sita proves her chastity by undergoing a trial by fire. Thereafter, Rama and Sita return to Ayodhya, where they are crowned as king and queen. However, Rama abandons a pregnant Sita, when one of his subjects casts doubt over her chastity. Sita gives birth to twins Lava (Ramayana)|Lava and Kusha (Ramayana)|Kusha , in the refuge of Sage Valmiki 's hermitage. After her sons grow up and unite with their father, Sita returns to her mother, the Earth's womb.

Etymology and other names

She is best known by the name Sita , derived from the Sanskrit word sita , which means furrow . It is believed that her father Janaka found her while ploughing as a part of a yagna .The word was a poetic term in ancient India , its imagery redolent of fecundity and the many blessings coming from settled agriculture. The Sita of the Ramayana may have been named after a more ancient Rigvedic deities|Vedic goddess Sita, who is mentioned once in the Rigveda as an earth goddess who blesses the land with good crops. In the Vedic period|Vedic era , She was one of the goddesses associated with fertility. A Vedic hymn (Rig Veda 4:57) recites:

The Kausik-sutra and the Paraskara-sutra associate her repeatedly as the wife of Parjanya (a god associated with rains) and Indra .

Sita is known by many epithets. She is called Janaki as the daughter of Janaka; Maithili as the princess of Mithila'; as the wife of Rama, she is called Rama . Her father Janaka had earned the sobriquet "Videha" due to his ability to transcend body consciousness; Sita is therefore also known as Vaidehi ( Sanskrit : ??????)).

Life

Birth and youth

Sita was a foundling, discovered in a furrow in a ploughed field, and for that reason is regarded as a daughter of Bhumi Devi (the goddess earth). She was discovered and adopted by Janaka , king of History of Mithila|Mithila , and his wife Sunayana. Upon her coming of age, a Swayamvara|swayamwara was held to select a suitable husband for her. She wed Rama , prince of Ayodhya , an avatar of Vishnu on Vivaha Panchami.

Exile and abduction

Some time after the wedding, circumstances forced Rama to leave Ayodhya and spend a period of exile in the forests of Dandaka and later Panchavati. Sita willingly renounced the comforts of the palace and joined her husband in braving exile, even living in the Dandaka and Panchavati forests. The Panchavati forest became the scene for her abduction by Ravana , King of Lanka. Ravana kidnapped Sita, disguising himself as a brahmana mendicant, or begging holy-man, while her husband was away fetching a magnificent golden deer to please her(Panchavati Near Thapiyamaan Puliyur(Tamil Nadu). Jatayu (Ramayana)|Jatayu , the vulture-king, who was a friend of Dasratha (Rama's father), tried to protect Sita but Ravana chopped off his wings. Jatayu survived long enough to inform Rama of what had happened.

Ravana took her back to his kingdom in Lanka, and Sita was held as a prisoner in one of his palaces. During her captivity for a year in Lanka, Ravana expressed his desire for her; however, Sita refused his advances and struggled to maintain her chastity. Hanuman was sent by Rama to seek Sita and eventually succeeded in discovering Sita's whereabouts. Sita gave Hanuman her jewelry and asked him to give it to her husband. However, Hanuman was caught by Lankan forces. Hanuman was about to be executed and burnt in a bonfire when he managed to escape and in return burned down the Lanka capital city.

Sita was finally rescued by Rama, who waged a famous battle to defeat Ravana. Upon rescue, Rama worried about the future of human society& nbsp;— that any man or women may not use this as an excuse to live with each other without marriage.
The Thailand version of the Ramayana, however, tells of Sita walking on the fire, of her own accord, to feel clean, as opposed to jumping in it. She is not burnt, the coals turn to lotuses. Walking on live coals is still a common custom in the south of India.
In Hindu dharma , every action has results irrespective of the stature of the person. A school of thought states that Rama questioned Sita on her integrity as a punishment for her questioning the integrity of Lakshmana , who had left all his comfort and served Rama and Sita for 14 years.

Later life

The couple came back to Ayodhya, where Rama was crowned king with Sita by his side. While Rama's trust and affection for Sita never wavered, it soon became evident that some people in Ayodhya could not accept Sita's long captivity under the power of Ravana.

During Rama's period of rule, an intemperate washer man, while berating his wayward wife, declared that he was "no pusillanimous Rama who would take his wife back after she had lived in the house of another man". This statement was reported back to Rama, who knew that the accusation of Sita was baseless. Nevertheless, he would not let slander undermine his rule, so he drove Sita out.

Sita was thus forced into exile a second time; she was not only alone this time but also pregnant. She was rescued by the sage Valmiki . He gave her refuge in his hermitage, where she delivered twin sons named Kusha (Ramayana)|Kusha and Lava (Ramayana)|Lava .

In the hermitage, Sita raised her sons alone, as a single mother."Contemporary Influence of Sita" by Anju Bhargava ; They grew up to be valiant and intelligent, and were eventually united with their father. Once she had witnessed the acceptance of her children by Rama, Sita sought final refuge in the arms of her mother Bhumi . Hearing her plea for release from an unjust world and from a life that had rarely been happy, the earth dramatically split open; Bhumi appeared and took Sita away to a better world.

Speeches in the Ramayana

While the Ramayana mostly concentrates on Rama's actions, Sita also speaks many times during the exile. The first time is in the town of Chitrakuta where she narrates an ancient story to Rama, whereby Rama promises to Sita that he will never kill anybody without provocation.

The second time Sita is shown talking prominently is when she speaks to Ravana . Ravana has come to her in the form of a Brahmin and Sita tells him that he doesn't look like one.

Some of her most prominent speeches are with Hanuman when he reaches Lanka . Hanuman wants an immediate meeting of Rama and Sita, and thus he proposes to Sita to ride on his back. Sita refuses as she does not want to run away like a thief; instead she wants her husband Rama to come and defeat Ravana to save her.

Symbolism

A female deity of agricultural fertility by the name Sita was known before Valmiki's Ramayana , but was overshadowed by more well-known goddesses associated with fertility. According to the Ramayana, Sita was discovered in a furrow when Janaka was ploughing. Since Janaka was a king, it is likely that plowing was part of a royal ritual to ensure fertility of the land. Sita is considered to be the child of the Mother Earth, produced by the union between the king and the land. Sita is a personification of the Earth's fertility, abundance, and well-being.Kinsley, David. . Motilal Banarsidass, New Delhi, India. ISBN 81-208-0379-5. pp.65-80.

Portrayal

Sita has been a much revered figure amongst the Hindus. In the blurring of the boundary between religion and mythology, between history and fiction, she has been portrayed as an ideal daughter, an ideal wife, and an ideal mother. These portrayals of her never change, and are more or less constant in various texts, stories, illustrations, and even movies and modern media. Sita is often worshipped with Rama as his consort. The occasion of her marriage to Rama is celebrated as Vivaha Panchami .

The actions, reactions and instincts manifested by Sita at every juncture in a long and arduous life are deemed exemplary; Her story has been portrayed in the book Sitayanam .; The values that She enshrined and adhered to at every point in the course of a demanding life are the values of womanly virtue held sacred by countless generations of Indians.

What is ambiguous is her portrayal as an ideal queen. Was she a good states person? Was she a warrior? Her sacrifices and actions are most often portrayed in her personal capacity and not as a governance figure. Sita was abducted because she had to step out of the safety line to give alms to Ravan disguised as a Brahmin. The giving of alms to Brahmin in those times was more of a duty to be performed, rather than an optional charitable act. This held true more so for the royals and they were to lead by example. Also, the incident of Sita's refusal to come back with Hanuman like a common thief, her renunciation of queen-hood and exile from Ayodhya after her return. All her key aspects are shown in a favourable light, but not as a head of state, but as an ideal woman. This is in stark contrast to Rama, who is always portrayed also as an ideal king who was just and fair and always thought of his people before all else in addition to being depicted as an ideal husband and an ideal son.

Popular culture sees Sita as an abla nari or a helpless woman. She is portrayed as someone who needs support and assistance of the male folk in the myth.

As a feminist issue

From a feminist perspective, Sita's story is illustrative of subjugation of women in Hindu culture especially in comparison to Durga who is a symbol of female raw force:

She fits the classic damsel in distress stereotype, waiting to be rescued by a man. Indeed she takes it a step further and refuses to be rescued by anyone other than her man.

She alone is suspected of adultery by Rama and her subjects, and forced to prove her innocence. Rama is never asked to undergo the trial by fire to prove he was faithful to her, and neither is he doubted by his subjects or by Sita.

Rama banishes Sita to the forest for merely having been accused of adultery by citizens of Ayodhya.

Years later, when Rama meets her again through coincidence, he hesitates to take her back, causing Sita to call up her mother Bhumi and be subsumed into the earth (which may arguably be a metaphor for suicide).

Thus from a feminist perspective, to hold Sita up as an example of the ideal woman and wife is to endorse male supremacy and female subservience; and to endorse Rama as the ideal husband is to endorse misogyny. There is evidence that this "Sita Syndrome" encourages domestic violence and subjugation of women in the subcontinent and diaspora communities.

Other legends

Two other legends obtaining in certain versions of the Ramayana may be mentioned in connection with Sita. These legends are significant in that they do not endorse the mainstream view of Sita having been an avatara of the goddess Lakshmi .

Vedavati

Some versions of the Ramayana suggest that Sita was a reincarnation of Vedavati (an avatar of Lakshmi ), an orphan lady. The legend goes thus:

The sage Kushadhwaja was a learned and pious scholar residing in a remote hermitage. His daughter Vedavati grows up in her father's hermitage to become an ardent devotee of Vishnu , and resolves early in life to wed no one other than Vishnu . Her father refrains from stifling her aspirations, and even rejects proposals from many powerful kings and celestial beings who seek his daughter's hand in marriage. Among those rejected is Sambhu, a powerful Daitya king. Smarting under his humiliation, Shambhu seizes an opportunity and murders Vedavati's parents on a moonless night.

Vedavati continues to reside at the hermitage of her parents, meditating upon Vishnu. She is described as being inexpressibly beautiful, dressed in the hide of a black antelope, her hair matted, the bloom of her youth enhanced by her austerities. Ravana, the ruler of Lanka, once finds Vedavati seated in meditation and is captivated by her beauty. He propositions her and is rejected. Ravana mocks her austerities and her devotion to Vishnu; finding himself firmly rejected at every turn, out of anger, he tries to force Vedavati by pulling her hair. This greatly incensed her, and she forthwith cut off her hair till there, and cursed him that his ten heads shall be broken into One Thousand pieces (which means he shall be killed), if he touches any other woman without her will. She also added "Since I have been touched by thee and being insulted in the forest by thee who are wicked-hearted, I lost my purity in devotion. I'll burn myself and shall become pure. I shall be born again for thy destruction." So she entered the blazing fire, and celestial flowers fell all around. It was she who was born again as Sita, and was the moving cause of Ravana's death, though Rama was the agent. Also due to this curse, Ravana never even touched any other girl, in fact he abducted Sita, by slicing Land around her, but didn't touch her.

Her chastity thus sullied beyond redemption, Vedavati immolates herself on a pyre, vowing to return in another age and be the cause of Ravana's destruction. She is duly reborn as Sita, wife of Rama, and became the direct cause of Ravana's destruction at his hands. In the process, Vedavati also receives the boon she so single-mindedly sought: Vishnu, in his avatara as Rama, becomes her husband. In some versions of the Ramayana , Agastya relates this entire story to Rama.

Daughter of Ravana

Some South Indian myths state that Sita was the daughter of Ravana born of Mandodari. It is said that Ravana was told that the first child is not auspicious for him by Astrology and Ravana send his trusted advisor to kill the new born. However, the person could not come upon himself to kill her and therefore buries her alive in the field where Janak was going to plough. It is said that Hanuman thought the Mandodari was Sita when he first saw her.

Temples

Janaki Mandir

Sita Mai Temple

Copyright Citations

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