ChapterII: Women Characters in the Ramayana. The epic has had a potent influence on the society as it contains a perennial philosophy.

Transcription

1 42 ChapterII: Women Characters in the Ramayana Section 2.0 General Introduction The Vedas, the Puranas and the Epics of India form the epicenter of Indian thought and culture. The epic has had a potent influence on the society as it contains a perennial philosophy. As expounded in the Vedas, man has to strive to achieve happiness and bliss by attaining the four accomplishments, Artha, Kama, Dharma and Moksha. The Ramayana lays down the technique of attaining these accomplishments. (Sinha vii-viii) Man s aim and purpose of life is to take care of the spirit within him. It is also pointed out that Spirituality has been the dominant motive of Indian civilization. (Gokak 25) In the opinion of S.V Parthasarathy, You don t read Ramayana only to praise Rama-as God or as perfect man. You read it to become perfect and become one with God. (4) The mythology of India has survived for centuries as they embody characters who symbolize certain ideals of life. Such characters and ideals are presented in these stories in order that they are emulated by individuals for the development of one s personality and for guiding social behaviour. The purpose of reading the epic is clear: that one becomes a new personality without being conscious of it as Parthasarathy puts it. There are subtler meanings to be derived from this epic. Gokak speaks about the formulation of a process of psychological evolution possible to man and moving from the circumference to the core of his self is the main objective of man s life. (25) The epic suggests a necessary movement from the ordinary towards an ideal at personal, familial and social levels.

2 43 It is called a historical scripture or Ithihasa Grantha as it is an excellent mix of history, poetry, legends, parables and sublime thoughts. (Sinha vii-viii) Ramanathan distinguishes between an epic and a purana: The itihasa is a narrative purporting to deal with historical events as different from the purana which is very ancient and presumably prehistoric. (46-7) R.K.Narayan in his introduction to the abridged version says that the epic can be treated differently by different age groups: as scripture, literary piece, impressive character study and story for children. Rashma Imhasly Gandhy while tracing the evolution of society looks at Ramayana from the sociological point of view. In his opinion, The Ramayana therefore symbolizes a cultural, historical as well as a socio-anthropological material which deals with normative and prescriptive behavior. (Lal 72) Though there are different layers of meaning in the epic, the primary concern of the researcher is to treat it as a literary text as a historical document that mirrors the society. The Ramayana is also referred as the striprasanga as it deals with the story of a woman despite the fact that the hero of the epic is Rama, the god in human form. The epic enlightens the readers as to the kind of society that existed and the kind of moral standards that people set for themselves based on the guidelines given in the Vedas. A study of the women characters in the Ramayana will bring to light not only their individual characteristics but also the subtle contrasts and the ideals for which they stood. The ideal women have been portrayed mainly in the two epics of India so that their models were meant to be followed by future generations. Vyas points out that four out of the five ideal women are from

3 44 the Ramayana- Sita, Ahalya, Tara and Mandodhari. Women characters can be studied from different viewpoints: their individual nature, their relationships, their position at home and in the society, attitude of men towards women, their education, freedom and rights and the norms which they were supposed to follow. Section: 2.1 Women Characters in the Ramayana Sita Sita is the central character of the epic, not only because she appears from the beginning till the end but also because of the fact that she plays a principal role in the story, steering action directly or indirectly. Sita in Sanskrit means furrow and she has been rightly named as she was found by King Janaka in the plough field. Janaka brought her up as his own daughter and when she grew up, her father wanted to get her married. He wanted to give her in marriage to a man of great valour, just as she was endowed with the greatest of virtues. Sage Vasishta mediates the marriage of Rama and Sita and they lead a very happy married life. In the very beginning of their married life, it is mentioned how devoted she was to her husband. Their affection knew no bounds. The turn of events takes place in the second canto of Ayodhya Kanda, wherein King Dasaratha contemplates the coronation of Sri Rama, as he is growing very old. Sita is happy and observes fast and follows other austerities on the eve of Rama s coronation. She gets agitated first, when she hears about Rama s exile. On Rama s insistence that she should stay back in Ayodhya and take to religious observances and fasts (292:Vol.I) during the fourteen years of his exile, she expresses her will to accompany him. She is angry not with anyone for being asked to stay back

4 45 but pained because she is asked by Rama to live in separation from him. Though Rama tries to dissuade her saying she has to take care of his mothers, she tells him about the duty of a wife, who should stand by her husband in both joy and grief. Sita emphatically says, A wife alone actually shares the fortune of her husband and that The husband alone is their sole refuge at all times. (293: Vol.I) She appears very assertive when she tells him that she has received enough education from her parents as to how she should conduct herself. She says, I need not be instructed at this juncture. and firmly tells Rama of her intent, Bent as I am I cannot be diverted. (294: Vol.I) Rama tries his best to make her aware of the dangers of forest life and tries to exercise his strong influence on her saying, You should act as I am going to tell you, O frail Sita! (295: Vol.I) Ignoring the reference to her frail physical frame, she assures him that she is willing to put up with any inconvenience. Though she appears firm of mind, she exhibits her weakness and behaves like an ordinary woman, when Rama does not heed to her plea. She threatens to commit suicide in the absence of Rama. This is a very effective trump card which she uses to goad Rama into agreeing to her request. She takes on the tone of chastisement, as she feels that a husband should not leave his wife in the shadow of some other man. She retorts, O Rama, did my father, Janaka, the king of Mithila, recognise you to be a woman in the form of man? (300: Vol.I) She expects Rama to understand his duty as a husband while at the same time she is well aware of her devotion and duty as a wife. Her apparent anger is born out of extreme love for Rama, as she cannot think of living away from Rama. She assures him of her chaste mind saying,

5 46 I will not cast my eyes even in thought on anyone else than you as any other woman bringing disgrace to her family would, O sinless one! I must accompany you, O scion of Raghu! How do you, like a man who lives by his wife, intend to deliver to others of your own will me, your chaste wife, who was married to you before puberty and has lived with you for a long time, O Rama? (ibid) In spite of Sita s inheriting virtues and having been instructed on what constitutes ideal womanhood according to the patriarchal norms, she, as any other woman, inclines towards emotional reactions in moments of crisis, grief and despair. Her utterances, if not her actions, reveal the basic insecurity that women always live in. What is true of such an ideal woman is true of every other character in the lower orders of the hierarchy. Accepting her reasoning, as a dutiful and loving husband, Rama permits Sita to go with him to the forest. He could not bear to see Sita in such a pitiable condition. He expresses his abundant love for her and that he too cannot imagine a life without her. In the light of the later incidents, there appears to be an element of irony. Rama allows Sita to give gifts to Brahmanas and jewels and ornaments to dependants. They proceed to the palace of Dasaratha and the people of Ayodhya are in distress to see the royal couple walk along the streets of the town. It was a rare sight to see a woman belonging to a royal family in public and they remarked in awe, people on the roads are able today to behold Sita, who could not formerly be seen even by beings coursing in the air. (Vol.I, p.310) Sage Vasishta

6 47 expresses his indignation toward Kaikeyi when she insists on Sita wearing the bark of a tree and discarding all her jewels. He defends Sita and advises her to go to the forest in her royal outfit and with jewels. He even quotes the scriptures wherein provision is made for a wife to rule the kingdom in the absence of her husband. The Sage says, Princess Sita shall not proceed to the forest. She will occupy the throne which was offered to Rama. (324: Vol.I) Fearing the implications of the Sage s words, Kaikeyi allows Sita to go in royal attire. However, Sita is determined to follow the ways of her husband by sporting the bark of a tree. Kausalya advises Sita on the duties of a wife. She points out that the general nature of women was to despise their husband in times of misfortune. She tries to reinforce the duties of a devoted wife. Sita gets a little indignant hearing the advice of her mother-in-law. She replies, I shall surely do all that your worthy self instructs me to do. I know how I should behave towards my husband and I have heard about it. Your noble self ought not to equate me with wicked women. (329: Vol.I) Sita sounds rebellious as she expresses the confidence that she has in herself. She takes offence because she is equated to an ordinary woman. It is to be noted that Kausalya does not retort but expresses delight at the pious sentiments expressed by Sita. Sita happens to visit the ashrama of Sage Atri where she meets the ascetic woman, Anasuya. Sita relates the story of her marriage with Rama. Anasuya counsels Sita on the duties of a wife. Sita asserts that she is well aware of the same as she has already been educated by her mother and mother-in-law.

7 48 Worlds that are attended with great prosperity await those women to whom their husband is dear, no matter whether he lives in a city or a forest, whether he is propitious or adverse. In the eyes of women who are blessed with a noble disposition the husband is the highest deity, no matter whether he is ill-mannered or licentious or entirely devoid of riches. (550: Vol. I) Anasuya reinforces the duties of a wife, irrespective of the vices or virtues of the husband. As they proceed toward Dandaka forest they realize the dangers of forest life. Rama gets agitated to see Sita being held by the ogre Viradha. Rama shudders to think of Sita being touched by another man. He expresses his anguish saying, There is nothing more sorrowful to me than the princess of the Videha country being touched by another, which is more painful even than the death of my father and the loss of my kingdom, O son of Sumitra. (560: Vol.I) Such a thought which is like a foreboding, sows the seed of action in the mind of Rama against Ravana later when he takes away Sita by force. Another facet of Sita s personality is well brought out in that she advises Rama against the killing of innocent animals. The very fact that a person carries a weapon in hand will instigate him to execute violence. Sita draws reference to an ascetic whose mind became cruel, as he was given a weapon by Indra to thwart his austerities. She uses very strong words to indicate that cruelty without enmity is one of the most heinous acts. She asks Rama what affinity is there between asceticism and a Kshatriya s duty. She tries to impress upon him that he should lead an austere life in the forest and not the life of a warrior. Rama takes the advice of Sita in good faith

8 49 and considers it wholesome. Rama defends his killing saying that it is his duty to protect the sages from the ogres and rakshasas. Rama goes to the extent of praising Sita because only a person who is dear to one s heart would advise. L Swaminathan, a critic hails Sita who had foresight and advocated peace and says, Almost all statesmen in the world are of the opinion that possession of arms will not be conducive to world peace. (136) Sage Agastya is earnest in acknowledging Sita s strength which lies in her never-changing devotion, whereas generally women neglect their husband in times of adversity. Sita, according to the sage, is free from such blemishes. She deserves to be on par with the divine women like Arundati. Here again the parallel between the ordinary and the ideal is drawn. In the Dandaka forest, for once, Sita loses her faculty of judgement and fixes her mind on the object of wonder, the jewel among antelopes. She behaves like an ordinary woman, intent on getting the deer, as she considers it a source of diversion. Despite her awareness of what would be ideal she insists on Rama getting it for her. This conduct of mine, actuated as it is by desire, is violent and is deemed unworthy on the part of women. (652: Vol.I) This episode in the epic is significant not only because it provides the twist in the tale but more chiefly because it provides ample scope for a reader to study the character of the protagonist. The oft-quoted maxim that going after materialistic things would cause misery is proven in the context of the golden deer. Sita too has yielded to this desire. But once she hears the false voice of Rama, she expects Lakshmana to run to his rescue. She lashes out at Lakshmana for not leaving her and attaches wicked motive to his thought. Her fear and anxiety about Rama s safety make her utter the

9 50 following words: You are as it were an enemy of your brother in the guise of a friend, O Lakshmana, in that you do not rush to the help of your brother in this predicament. For my sake, O Lakshmana, you wish Sri Rama to perish. Surely due to greed for me you do not follow Rama. (657:Vol.I) Lakshmana tries to assure her of Rama s safety, but she does not pay heed to his counsel. She goes a step further suspecting even Bharata, who she thinks has contrived with Lakshmana to possess her. She uses unjust remarks to the extent that even Lakshmana is unable to tolerate and makes an observation on the fickle-mindedness of women in general. He says, I dare not make a reply to you, since you are a deity to me. It is no wonder at all for women to utter words which are not worthy of them Since I who have spoken what is right have been castigated by you in harsh words, fie upon you, who are going to perish inasmuch as you distrust in this way through feminine nature. (659: Vol.I) Lakshmana is faithful to his brother and regards Sita as his mother. Hence when he is humiliated beyond toleration he pronounces a curse on her. Yet he wishes that she ought to be protected by all the sylvan deities. This instance also brings out the fact that it was expected of a woman to observe restraint of words against men; whatever may be the circumstance she is in. The insult that she hurls on Lakshmana boomerangs and she is subjected to inexplicable misery later. As an ordinary woman, she threatens to end her life, if Rama were to be killed and beats her abdomen, overwhelmed with grief. The only justification in Sita s favour can appear in the form of her extreme love for Rama and her anxiety about his safety. She speaks ill of Lakshmana not out of real suspicion of his nature but out of despair. As Kausalya says Grief eradicates patience, grief effaces learning. Grief destroys all; there is no enemy like grief. (397: Vol.I) This is true of Sita s situation.

10 51 Nonetheless, she had to pay a heavy price for her behaviour. This instance throws light on the stubbornness of will of Sita to get what she wants. The interaction with Lakshmana and the painful sequel show how her stubbornness in a moment of despair leads her to degeneration in basic etiquette. Though Sita seems to have lost her sense of judgement in her longing for the deer and in suspecting Lakshmana s intentions, this episode highlights the feeling of insecurity in Sita as she is left in the company of another man. Sita could not direct the course of events. She was only a silent victim in the hands of destiny. Sita who seemed firm and could even advise Rama regarding the tenets, suddenly appears to have lost her discretion. This is obvious when she honours Ravana who appears in the guise of a recluse. Though Ravana goes on to describe the physical beauty of Sita, she little realizes that it is so unbecoming of a recluse to speak like that. Her thought at that time was centered on Rama and not on the guest. She rejects his proposal emphatically and voices out her sole devotion to Rama. She, who harboured no vile motive (666: Vol.I) trembled hearing the words of Ravana. She did not have the presence of mind to suspect Ravana, as her mind was filled only with the thought of Rama. She commits the mistake of doubting the innocent Lakshmana and believing the wicked Ravana. When she is sent to Ashokavana, Ravana makes several advances and proposals to Sita. The point to be highlighted here is Sita s strength of character, after an apparent failing in the previous episodes. Not encouraging Ravana, she places a blade of grass between herself and the Ogre King. Her chastity becomes her armour, her virtue, her shield. It is referred as Tapas

11 52 which protects her. In Sanskrit it means spiritual strength as Jagadeesan puts it. This brings out her inner strength, though she has a lean and thin physique. She categorically tells Ravana, I, the lawful wife, firm of vows, of him who is constantly devoted to virtue, cannot be laid hands upon by you, a sinner as you are (689: Vol.I) Sita is born to stand for honour which cannot be tainted by anyone. She says about herself, It is not possible for me to give a bad name for myself on earth. (ibid) These words gain greater significance in the light of events that take place later. When she agrees to undergo the fire ordeal to prove her chastity she does not want to live on this earth or leave the earth with a tainted name. Ravana gives her twelve months to change her mind, little knowing about her resolve. (689: Vol. I) A positive turn of events occurs when Hanuman reaches Lanka and spies Sita in the grove. She looked miserable due to her pang of separation, yet immaculate, though she was emaciated through grief. Hanuman at once takes cognizance of her as she resembled Lakshmi: Perceiving the aforesaid lady, who looked young and shone like gold and who resembled Lakshmi, (the goddess of fortune) coveted by the world... (67: Vol.II) He is also certain from her very looks that she has been thinking only of Rama just as he knows that Rama s mind was filled with the thought of Sita. Hanuman praises them as they are an ideal couple and that Sita is purity par excellence. He says Sita has lived up to the expectation of the society that believes,...the husband is the greatest adornment for a woman, greater than an ornament. (69: Vol.II) Hanuman s praise of Sita s virtue reflects the exalted character of Sita.

12 53 Ravana stands defeated of purpose as he is unable to persuade Sita to accept his proposal. Typical of a demon, he goes on to describe her physical beauty in vulgar words and declares openly that he has lost interest in Mandodhari after meeting Sita. (79: Vol.II) Sita places a blade of grass between Ravana and herself to avoid direct contact with him. She pleads with him to leave her in peace and also advises him not to covet another s wife which is the greatest sin on earth. Sita only pities Ravana as he has no well-wisher to deter him from committing a sin. Sita has the power to reduce him to ashes but does not want to waste her ascetic power. Her devotion to Rama is obvious in that she says that even to do that she has to seek the permission of Rama. Ravana uses all the ogresses to force Sita by threatening her. Yet she considers their advice cheap and sinful (88: Vol.II) and tells them of her devotion to Rama. She cites the examples of many divine women like Saci, Arundati and Rohini who exemplified this ideal of chastity and whose footprints she wants to follow. At times, Sita loses hope and laments why Rama has not come to rescue her yet. She has unshaken faith in his love for her that she even fears Rama might have died unable to bear the separation. (95: Vol.II) Unable to listen to the taunts of the ogresses she contemplates suicide. (100: Vol.II) She considers herself less fortunate as she knows that death will come not before the appointed hour and feels remorseful for her stupidity of having sent Rama to catch the deer. Reading the most agitated mind of Sita, Hanuman is anxious to restore her confidence lest she should take away her life. Before revealing his identity, he uses words carefully and recounts the tale of Rama, his greatness and his abundant love for her. Sita is in a conflict whether to consider

13 54 it all a dream or a reality. Her past experience teaches her to be cautious and does not want to take any chances with a stranger. Hanuman wins her confidence only after he delivers the signet ring sent by Rama, as a token of their love. He assures her that he has not spared any effort to rescue Sita. Over-whelmed with joy on seeing the ring, she enquires about Rama s welfare. It is to be noted here that Sita was well aware of the duties of Rama as a prince in exile. She spontaneously asks Hanuman if Rama has been discharging his duties in spite of his suffering. She does not forget to enquire about her mothers-in-law. In her anxiety to see Rama, she pleads with Hanuman to bring Rama at once. Hanuman is willing to carry Sita on his shoulders if she is so eager to meet Rama. Sita s strength of character is well focused here as she refuses to go with Hanuman for two reasons. She wants Rama to get the full honour of winning her back after defeating the Demon-King and the ogres. The second reason that she emphasizes is that she does not want to touch another male of her own free will. This comes by way of defence of Sita s character against the public criticism that she deserved to prove her chastity as she was touched by a man other than her husband. She tells, Keeping devotion to my lord in the forefront, O monkey, I do not wish to touch of my own free will the body of anyone other than Sri Rama. (131:Vol.II) She is pained at the thought of how Ravana carried her forcibly and continues, to say That I was forced into contact with Ravana was because, being helpless, without a protector and having lost control of myself, I could not do anything. (131-32: Vol.II) Hanuman offered to carry her, taking pity on her and out of affection for Sita. He feels sorry for having offended her. When Rama accuses her of having lived under the shadow of Ravana, Sita tries to defend herself saying that she did not touch any one of her own will.

14 55 Hanuman wants a remembrance from Sita in order to tell Rama that he has actually seen her. Sita recounts to him a very personal episode known only to Rama and herself. She tells him about how the son of Indra once appeared in the guise of a crow and pecked at her bosom. Rama punished the crow by destroying the right eye of the crow. With this she sends her regards to all and tells Hanuman that she will survive only for a month. To know the strength of the ogres, Hanuman destroys the grove. When asked about the intruder, Sita pleads ignorance. He is brought before Ravana who is enraged. Though he plans to kill Hanuman, Vibhishana stops him from doing so. He sets fire to his tail and Hanuman goes around the city torching everything that comes his way. Hearing this, Sita is worried and prays for the safety of Hanuman. Her power of chastity is such that she is able to cool down the fire. Hanuman recognizes it immediately saying, The fire does not burn me because of Sita s mercy (185: Vol.II) All the same, fear grips Hanuman as he thinks he has been foolish in setting the city ablaze which might harm Sita too. He is greatly relieved to find Sita unscathed as he knows the power of a chaste woman and says, By virtue of her asceticism, truthful speech and exclusive devotion to her husband, she can consume fire; fire cannot consume her. (188: Vol.II) Hanuman has been a great moral support for Sita and goes to Rama to enable him plunge into action. While he reports to the monkey hordes, he speaks in high approbation of Sita. These words of Hanuman are a kind of foreboding of the imminent fire test that Sita has to take to prove her chastity. He is certain that fire will not consume her. When she undergoes the fire ordeal she is not consumed by fire. Sita appears again only in the Yuddhakanda. During the war she undergoes mental agony as Ravana tries to deceive her by sending the counterfeit head of Rama. Both Trijata and Sarama comfort her saying that Rama is sure to win. Hanuman tells her that it was her devotion that

15 56 brought victory to Rama. Her joy knew no bounds and she was tongue-tied. She expresses her eagerness to see Rama. Hanuman feels sorry for Sita for she had to bear the harsh words of the ogresses. Sita feels that it was her own fault and fate which brought this woe upon her and that the ogresses had to obey their master. While Hanuman reports to Rama of Sita s eagerness to meet him, He commands Vibishana to escort Sita, after she has had a bath and gets adorned with fine robes and jewels. She is surprised at this but Vibishana tells her, You ought to do the bidding of your husband and Sri Rama, as he has enjoined you to do. (638: Vol.II) Sita obeys and appears as expected by Rama. Vibishana is annoyed by the crowd of ogres and monkeys who have gathered to take a glance at Sita. He tries to disperse the crowd as royal women do not usually appear in public. But Rama does not mind their presence as they are his people. He says, Neither apartments, nor costumes nor a protective wall nor again royal honours constitute a veil for a woman. Her character is her shield. The appearance of a woman in public is not condemned in times of adversity, in straits, in conflicts, during the selection of a husband, at a sacrificial performance or at the nuptial ceremony. The yonder Sita is in distress and beset with difficulty. There is no objection to her appearing in public, particularly in my presence. (639: Vol.II) Rama highlights here the value of a person s character which alone acts as a cover for a woman. He anticipates public criticism and before he hears of any remark against Sita, he wants to prove her character. The public could discern from the stern gestures of Rama that he was displeased with her.

16 57 Rama speaks his mind that he fought Ravana to redeem his personal honour and not for the sake of Sita. He had his family reputation in mind while waging a war. He expresses: Let it be known to you that this exertion in the shape of war was not undertaken for your sake This was, however, done by me in order to vindicate my good conduct and wipe off the obloquy coming to me from all sides as well as the stigma on my illustrious House. (641: Vol.II) It was unexpected of Rama to hurl such rude words at Sita. He tells her that he cannot accept her anymore: Standing before me, even though suspicion has arisen with regard to your character, you are extremely disagreeable to me even as a light to one who is suffering from sore eyes. Therefore, go wherever you like, O Janaka s daughter, I grant you leave to do so this day. (ibid) He disowns her as he calls her Janaka s daughter. He gives reasons for making such observations because it was not accepted in those days to take a woman back who has lived in another man s abode. He continues to say, What man of spirit and born in a noble family for his part would take back with an eager mind a woman who has dwelt in another s house, because she has been kindly disposed to him. (642: Vol.II) Rama abides by the social taboo of his age and at the same time tries to protect Sita against any scandal. It was unbecoming of Rama to ask Sita to set her mind on anyone, be it Lakshmana or Satrugna or even Vibishana. Knowing Ravana s character, he thinks that Ravana would not have spared her. Sita is ashamed to hear such low words from Rama and is in tears. A little later she gathers composure and gives a taunting reply to Rama:

17 58 Why do you, like a common man, address to me, O hero, such unkind and unbecoming words, which are jarring to the ear, as a common man would do to an ordinary woman? I am not as you take me to be. I swear to you by my own character. Judging by the conduct of vulgar women you distrust the womankind. (643: Vol.II) As Rama refers to the forceful act of Ravana in carrying Sita away, she defends herself saying that she was helpless in that situation and she did not do anything wrong on her own accord. I was helpless when I came into contact with the person of Ravana. I did not act of my own free will on that occasion. My fate is to blame on that score. (ibid) She is deeply hurt and feels she could have been repudiated earlier when Hanuman was sent as a messenger. All the trouble of war and fruitless hardship could have been averted. She represents the lot of women when she says, O jewel among the rulers of men, womanliness alone has been mainly taken into consideration. (ibid) As a person devoted to her husband she expects that he also should have known her better. What pains her most is the fact that Rama has not recognized her character: My exalted character was not prized by you either. Nay, my devotion as well as my chastity have all been ignored by you. (644: Vol.II) She pleads with Lakshmana to raise a pyre, not desiring to live anymore: I no longer desire to survive, smitten as I am with false reproaches. I will enter a fire, which is the course appropriate for me, renounced as I am in public gathering by my husband, who is no longer pleased with my virtues. (ibid) Sita chooses to go through this ordeal on her own to prove her chastity. She says, As my heart never turns away from Sri Rama, so may the god of

18 59 fire, the witness of the world, protect me on all sides. (ibid) She enters the flames with a fearless mind. The God of Fire testifies her purity. After coronation, Rama and Sita lead a couple of years in enjoyment and Sita expects a child. But as ill-luck would have it, Rama asks his minister to feel the pulse of the citizens about their opinion of Sita. Public opinion is valued by the kings who decide on the state of affairs based on their feedback. Bhadra discloses that the people were talking both good and ill words about their king and queen. Though they were all praise for Rama, they had a different view of Sita. They felt Rama should have censured her after the victory. The public feel that the example set by the king would have to be followed by them also. Bhadra quotes their words, who seem to say: Such conduct of our wives shall have to be suffered by us also, since whatever a king does, the subjects follow. (821:Vol.II) That will disrupt the entire moral order of the kingdom and so Rama thinks seriously of the issue. Rama agitated by the ill reports about Sita, calls his brothers for council. He says that what the public feel cannot be dismissed as something insignificant. Both of them hail from noble families. Rama says that after the victory in Lanka he thought twice before accepting Sita. So on that account it dawned on me that I could on no account bring Sita to this city, who had dwelt in Lanka with Ravana. To convince me Sita at that time entered the fire. (824:Vol.II) Sita offered to prove her purity by entering the fire or end her life otherwise. Rama was convinced of her devotion but he was bound to answer the public and his duty as king took precedence over

19 60 his personal needs. At this juncture he affirms that he knew Sita well: and my inner conscience bears testimony to her purity and nobility. (ibid) Rama s grief knows no bounds and says no worse misfortune can befall anyone. It would not have been easy for Rama to decide to abandon Sita for ever but it became necessary for him to take such a hard decision not without agony. He wants Lakshmana to take Sita to some hermitage and leave her there. He wants no time to be wasted in this regard lest even a slight delay might change his mind. He anticipated such a censure by the public in Lanka itself and hence thought for a while before accepting Sita. It is ironic that Sita s desire to visit the hermitage should be fulfilled in this manner. On hearing from Lakshmana about her visit to the hermitage, her initial reaction is one of joy. She is excited about meeting the ascetics and gifting jewels and gifts to their wives. All the same, she finds ill omens on her person that indicate to her of the impending misfortune. On seeing Lakshmana cry she wonders if he is unable to bear separation from his brother, little realizing that she was going to be separated from her husband permanently. Lakshmana laments unable to compose himself worrying about the future of Sita. He says he prefers death to having to carry out this command of Rama. Sita senses something very bad and wants him to speak the truth. With a pained heart, Lakshmana speaks: You have been forsaken by the king afraid of the illreport circulating among the citizens, although you were proved to be free from blemishes even in my presence, you should not take it otherwise. (829: Vol.II)

20 61 Sita fell on the ground in utter despondency. (ibid) She goes into self-pity and says she was created only to suffer. Being free from sin she still suffers. But for the child she is carrying, she says she would have ended her life. She has the responsibility to protect the line of Ikswakus. She expresses concern for her mothers-in-law and also Rama, who she believes, is known for righteousness. She collects her composure and vows to avert any censure of Rama in future. She considers her husband as the sole refuge for, husband is everything to a wife-a god, the family, the preceptor. (830: Vol.II) She wants Rama to treat the citizens well as before. Though shaken for a moment emotionally, Sita is resolved to face the challenge. Sita arrives at the hermitage of Sage Valmiki who gives her refuge. From her very appearance, the young ascetics know she is of noble birth. Sage Valmiki knows the reasons for her banishment through his foresight and offers solace. Lakshmana feels sad for both Rama and Sita and knows how agonized Rama would be after this. Sumantra consoles him saying that all happened according to Destiny and assures that Rama s sons will rule the kingdom. He also recounts the curse of Bhrgu that ultimately resulted in the separation of Rama and Sita. After her abandonment she leads the life of a recluse. Rama arranges for Aswameda sacrifice during which the sons of Sita and Rama, Kusa and Lava, recount the story of Rama s exploits through a narration. Having learnt that they are his own children he sends word for Sita to testify her purity of conduct the next day. Rama says: Let Maithili, the daughter of Janaka, take oath in front of this assembly to remove blemishes from me also tomorrow morning. (916: Vol.II) Here

21 62 again Rama is worried more about his personal honour than that of Sita. Sage Valmiki and other nobles and sages agree to this, as they believe the husband is a god for the wife. (ibid) It is recounted by Valmiki that Sita came there with face downcast and hands folded, inarticulate due to tears, keeping Sri Rama in heart. (917: Vol.II) Sage Valmiki vouchsafes for Sita s purity and says he will ask her to prove it because Rama is afraid of public censure, though he knew that she was chaste. (918: Vol.II) Rama accepts that there was public censure that made him desert Sita, though he was assured of her devotion. He says: The censure by people is great, due to which Maithili was forsaken. This Sita, O Brahmana was forsaken by me due to fear of censure, although knowing that she was sinless, so please forgive me. I know these two are my sons, the twins, Kusa and Lava, and yet let her chastity be acknowledged by the world and be my love in her reinstated. (ibid) The societal norms of the times forced Rama to abandon her. Sita does not utter many words of defence nor does she cry as she did earlier out of despair. She affirms her purity by saying briefly: As I have not contemplated about anyone other than the scion of Raghu even in mind, so the goddess Madhavi may provide space to me. As I worship Sri Rama, in mind, speech and action, so the spouse of Madhava may grant space to me to enter. As I have spoken the truth that I do not know anyone except Sri Rama, so the earth-goddess may grant space to me. (919; Vol.II)

22 63 Sita appears very firm in the end as she rejects both Rama and the society who rejected her. As a critic points out it was Sita who left Rama in the lurch and not otherwise. Kausalya Kausalya is the first Queen of King Dasaratha and she is given the prominence due to her. The very first reference to this queen comes when the king arranges for Putrakameshti Yagnya in order to be blessed with children. Kausalya participates in the rituals and she is given the first honour as the queens were given the payasa in the order of importance. Kausalya was given half of that payasa and Sumitra and Kaikeyi were given their due. Kausalya experiences joy hearing about the coronation of her son Rama. She prays for the welfare of her son and indulges in religious observances the night before the coronation. She gives gifts in the form of cows and jewels to people for the glad tidings. Her joy turns into a sense of frustration and helplessness once she hears of Rama s exile. She faints, curses herself and wishes to die. She says that she never enjoyed real happiness through her husband and was reposing all joy on her son. Hence, for her the separation from her son meant inexpressible sorrow: No good fortune or happiness was enjoyed by me in the past through the effort of my husband. Hope was, however, entertained by me, O Rama, that with my son in power I might see both in abundance. (270: Vol.I) This shows the plight in which Kausalya was. Apart from the motherly sentiment that will not allow her mind to be at peace after her son s separation, she has a feeling of insecurity. In the

23 64 absence of Rama she fears abuse from her co-wives. She expresses her fear when she says, senior most though I am, I shall in my present plight hear many unpalatable words from my junior co-wives, who will rend my heart. (ibid) She goes to the extent of contemplating death as she fears ill treatment, based on her past experience, when she says she was snubbed by Dasaratha and even treated like a servant. Her sole refuge had been her son. Either she wants to end her life or at least she wants to accompany Rama to the forest, to escape any bad treatment. Though she is the supreme queen, her speech brings out the fact that Dasaratha cared for Kaikeyi more. She is weak minded in that she cannot bear her son s separation. Rama does not like the idea of his mother accompanying him to the forest as his father would be left with no one to care for him. He explains to Lakshmana the duty of a wife and tells him that being the foremost queen, it is unbecoming of Kausalya to behave like that: So long as such a husband, who is not only a virtuous king but is staunchly adhering to his path, is alive, how can the empress, like an ordinary woman who has lost her husband, actually depart from Ayodhya along with me? (277: Vol.I) A little later, Rama explains and reinforces the same idea to Kausalya. Rama tells her rather sternly, Moreover, it is sheer cruelty on the part of a woman to desert her husband. (284: Vol.I) According to Rama, For a woman, so long as she is alive, her husband indeed is her deity as well as her lord.carefully act in such a way that when I have departed the king may not suffer agony in the least on account of grief caused by separation from his son. And, remaining vigilant, constantly do good to the aged king, so that this poignant grief may not bring about his extinction. (285: Vol.I)

24 65 Rama voices out the duty of a wife in the following words: Nay, that woman who, though extremely noble and keenly devoted to sacred observances and fasts, does not serve her husband, is sure to attain the destiny of a sinner. Through service to one s husband even that woman who does not offer salutations and is averse to the worship of gods secures the highest heaven. Intent on doing that which is pleasing and good to her husband, a woman should, therefore do service to him alone: this is the lasting duty enjoined on a woman in the Vedas as well as in the Smrti texts. (ibid) Though moved by sentiment, Kausalya gets convinced easily and she sees reason in whatever Rama says. She prepares herself mentally to send Rama to the forest. She performs rites and does elaborate worship for the welfare of her son and gives benedictions to Rama. Rama has lot of concern for his mother and entreats Dasaratha to take care of Kausalya. He tells his father, This illustrious mother of mine, Kausalya, has not only grown old but is of a generous disposition too and never speaks ill of you, O pious monarch! When she is bereft of me and drowned in a sea of grief, although she has seen no suffering before, O bestower of boons, you ought to show greater regard to her, so that the poor lady may not fall a prey to grief caused by separation from me and, treated with respect by you, who are worthy of adoration, and contemplating on me, may survive under your care. (327: Vol.I)

25 66 At the same time Rama sends instructions to Bharatha through Sumantra to give due and equal respects to all the mothers. At the thought of Rama, Kausalya feels forlorn because she feels that Dasaratha has wronged her by sending Rama to the forest. The following words of disparagement of Dasaratha by Kausalya throw light on the kind of insecure feeling of a woman whose life is wholly dependent on someone or the other: The main support of a woman is her husband, the second is her son, the third is her kindred; there is no fourth support at all, O king! Of the aforementioned supports, you are surely no support for me. While Rama has been sent away to the forest, I do not wish to proceed to the forest. Alas! I have been utterly destroyed by you. This kingdom along with other kingdoms has been ruined by you.i stand doomed with my son. The citizens have been ruined. Only your son and wife feel greatly delighted. (395: Vol.I) The unkind words spoken by Kausalya clearly bring out her insecure feeling as the life of a woman depends on her father, husband and son. Exhorted thus by Kausalya, Dasaratha feels guilty of having done injustice to her. He appeals to her not to utter such unpalatable words as he is already afflicted. At once Kausalya regrets for what she has spoken and takes back her harsh words. She has no ill feeling towards her husband as she becomes sympathetic and accepts that grief drove her to the level of hurling curses against him: I know my duty, O knower of what is right and know you to be veracious. Something unseemly was, however, uttered by me, stricken as I was with grief caused by separation from my son. Grief eradicates patience, grief effaces learning. Grief destroys all; there is no enemy

26 67 like grief. (397: Vol.I) There is immediate atonement in Kausalya for having hurt the king. Her character gets elevated because of this transformation and presents a contrast to that of Kaikeyi. Dasaratha takes Kausalya into confidence and laments over his separation from Rama. He recounts to her how his past sin had been responsible for his agony of separation from his son. Earlier Kausalya refers to her belief that past sin has a bearing on the present state. After the death of Dasaratha, Kausalya lashes out at Kaikeyi directly for the first time. This is because she holds Kaikeyi responsible for all the happenings: O cruel Kaikeyi, be satisfied. Having done with the king, O woman of evil conduct, confidently enjoy the throne, which has no more enemies. The race of the Raghus has been destroyed by Kaikeyi at the instigation of Manthara. (411: Vol.I) She never regretted so much the loss of kingdom as the loss of her husband and the exile of Rama. Her fear of having to live a submissive life gets augmented when she says, Forsaken by Rama and deprived of our husband, how shall we live in proximity to our co-wife, Kaikeyi, of wicked intention? (412: Vol.I) From the beginning Kausalya never had affinity toward Kaikeyi. While greeting Rama before coronation she wishes that Rama brings glory to her relations and to those of Sumitra. She does not refer to Kaikeyi. For the cruel act of Kaikeyi, she compares her to a female serpent. Though she is the senior queen she has a feeling of being ignored by the king and that he was infatuated toward Kaikeyi. Though her sentiment takes precedence over her reason during trying moments, when others explain, she changes her attitude instantly. Kausalya has lot of concern for Lakshmana s well being. She plays the role of an ideal mother-in-law toward Sita. She imparts

27 68 good advice to Sita on the duties of a wife and treats her as her daughter. She is a well revered character known for her calm and composure. Sumitra Sumitra is next only to Queen Kausalya and she plays a very reasonable role in the epic, as a wife to King Dasaratha and as a mother to Lakshmana and Satrughna. Among the three queens Sumitra appears as the most level-headed person in that she reasons out all the events and appears to think of a practical way of handling any situation. Though she appears rarely in the epic, she has a strong character. When Lakshmana wants to accompany Rama to the forest, she does not grudge it. In fact, she knows about the filial bond which should be strong, in her opinion. She has complete faith in both Rama and Lakshmana, and the latter being younger she asserts that he should serve his elder brother at any cost. She says, Such is the rule of conduct followed by the virtuous in the world that a younger brother should be subject to the control of his elder brother. (331: Vol.I) She follows the patriarchal norms and harbours no ill feeling in allowing her son to serve Rama. She does not have a mind of her own to express her feeling of separation and accepts it as a matter of fact. In this she is different from Kaikeyi who experiences a feeling of insecurity for herself and for her son Bharatha if Rama were to rule. She advises Lakshmana to treat Rama and Sita well with due respect: Know Rama to be Dasaratha (your father), look upon Sita (the daughter of Janaka) as myself (your mother) and esteem the forest as Ayodhya (your home) and depart, dear son, happily. (332: Vol.I) Sumitra consoles the distressed Dasaratha and Kausalya. She is all praise for the virtuous Rama and says there is no cause for weeping as Sita is bold enough to accompany Rama to the forest

28 69 and promises to take care of him. She also reminds the King and the Queen of their duty to protect and pacify their subjects. She addresses the following words to Kausalya: Since all these people too deserve to be comforted by you, O, sinless one, why do you harbour such grief in your heart at this moment, O godly lady? (343: Vol.I) This instance brings out the broadmindedness of Sumitra who does not give vent to sentiments like Kausalya nor does she revolt against the code of rulership like Kaikeyi. Kaikeyi Kaikeyi is the daughter of Asvapathi, king of Kekaya. She is the youngest and the most favourite among the three principal queens of Dasaratha. She is endowed with a graceful appearance and most loved by the king to the extent that Kausalya feels she is ignored by the king. In the beginning she has great regard for Rama and considers the news about his coronation as delightful tidings and deems it a most welcome news. (220: Vol.I) Her primary reaction to this news is one of joy as she has been a well wisher of Rama. She gently chides Manthara why she is burning with jealousy. She treated Bharata and Rama with same esteem and even tells her maid that Rama shows more concern towards her than even Kausalya. She does not suspect either Rama or Dasaratha of plotting against her. She is innocent till Manthara begins to corrupt her mind and turn her against both father and son. The influence of Manthara on Kaikeyi is strong and immediate and Manthara is careful in choosing words that would transform her instantly. The naïve woman is turned into a cruel, unkind and obstinate woman, bent on achieving what she wished. The poet compares Kaikeyi to a young girl who has gone astray (226: Vol.I) even though she possessed wisdom earlier.

29 70 Kaikeyi immediately develops a feeling of envy towards her senior queen and fear born of insecurity. She exhibits utter disregard for the king who begs her to withdraw her demands. When Dasaratha goes to the inner apartment of Kaikeyi to break the news of Rama s coronation, he is shell-shocked to see her distraught, lying in the sulking room. He pleads her to disclose the reason for her sudden change in her temperament. He submits to her saying, Myself as well as those who are mine are indeed subject to your control. I dare not thwart any purpose of yours and must achieve it even at the cost of my life.you ought not to entertain any misgiving concerning me. (231: Vol.I) This shows how much he valued her. That Dasaratha sounded meek and submissive was fully exploited by Kaikeyi so that she could press her demands easily. She knew that he could be mended easily, who had been pierced with shafts of love and was a slave to the promptings of passion. She believed firmly that his infatuation for her could be converted into personal gain and the king brought under her thumb through mere words by Kaikeyi (234: Vol.I) Dasaratha had no way out except yielding to her demands. While Kaikeyi knew the weakness of Dasaratha well, she understood his strength as well. It was well known to her that the king would not go back on his words and that he would never swerve from the path of dharma. She cites many examples from history about people, like Hariscandra, who kept their word. She recounts how she drove the chariot away from the battlefield to save Dasaratha from his enemies and nursed him. She was given two boons from him in return for saving his life. Kaikeyi s contention is that such a valuable boon given by him should be fulfilled