Sita's Agni Pariksha

Sita's agnipariksha is a favorite episode for many Indian leftists to deride the uttama purusha of Bharatvarsha, Shri Ramachandra as a mysogynist. Unfortunately, while they use modern western lenses selectively on Hindu themes and stories, most of them either do not know Sanskrit, have not read Ramayana, or they simply have known Ramayana through secondary sources that are compromised in their intent. While much of this poor scholarship remains alive due to the collective ignorance and apathy of the Hindus, it also true that in post colonial India, stories pertaining to gender inequality seem to corroborate perverted interpretations of Sanskrit itihasas. While the stories are true, as Veena Talwar Oldenberg explains, the reasons are largely buried in a dark colonial past:

"It was also these twin features of colonial revenue collecting that made the British "civilizing mission" a travesty, driving tillers to debt and finally separation from their land, condemning them to a profound existential insecurity -- and by extension of the same pitiless logic -- to a steady increase in the numbers of female infants deliberately killed in order to plan more male children who might, in the future, rescue them from the exigencies of the colonial state"

Since Sita's agni pariksha is such a fashionable scapegoat, I have attempted to write the events leading up to it from as emic standpoint. This is how Ramayana has been read by millions of people across centuries who even today greet each other Ram Ram, Jai SiyaRam or Jai Ramji Ki. All of the following events happen in Sargas 113-116 of the Yudha Kanda.

Following the death of Ravana, Rama bestows the kingdom to Vibhishana, and after seeking his permission, asks Hanuman to convey the news to Sita who sits, unaware of the events, at ashoka vatika surrounded by cruel rakshasis. It is interesting to note the sequence of events here. Using a contemporary lens, one would expect Rama to first rescue Sita, the raison d'etre of the war before anything else. Instead, Rama first gives the kingdom to the rightful heir, then immediately seeks permission from him to inform Sita. Notice that Rama has no interest in taking over Ravana’s empire after defeating him. This shows his observance of dharma at all times. Such observance of war for upholding Dharma is evident in Mahabharata as well. Krishna gets Magadha’s King Jarasandha killed through Bheema and then bestows Jarasadha’s son Sahadeva on the throne. A trait that Valimiki consistently brings forth in his descriptions of Rama. Similar traits in Sita are highlighted when she forgives the evil rakshasis who mistreated her all along at the vatika. She tells Hanuman that a true Aarya should show karuna (kindness/empathy) even to those who have committed offence deserving death and not indulge in "evil for evil" deeds that are inelegant or demeaning (नैव कार्यमशोभनम्). The Rakshsasis were simply following their master's orders, and now that Ravana was dead, they would no longer torment her. Throughout the itihasas, the strong thread of dharma weaves through tough situations and predicaments that even an avatara faces when in human form.

After informing Sita, Hanuman conveys Sita's desire to see Rama and Lakshmana. Hearing Hanuman's words, Valmiki describes Rama as suddenly flooded with tears and lost in thought (अगच्छत्सहसा ध्यानमासीद्बाष्पपरिप्लुत:) and interestingly refers to him, as though to remind us yet again, as धर्मभृतां वरः (foremost upholder of Dharma).

Without elucidating, Valmiki makes this passing connection of dharma to whatever is going through Rama's mind at that moment. In that state, Rama, takes a deep warm breath (दीर्घमुष्णं च निश्वस्य) and without raising his head and looking down at the ground (मेदिनीम् अवलोकयन्) tells Vibhishana to bring Sita after she has a head bath, puts दिव्य अङ्गराग (divine cosmetics) and adorns दिव्य आभरण (divine attire/ornaments) without delay. Valmiki's emphasis is on Rama's state of mind which is overcome with emotion, and battling with himself, seems to make a difficult decision as he gives those instructions. Also, his interesting emphasis on (Queen) Sita presenting herself in proper attire in front of her people.

Vasishtha's teachings seem to be at play here:

तमांसीव दिवा यान्ति तत्र द्वन्द्वानि संक्षयम् ।
शरदीव घनास्तत्र गुणा गच्छन्ति शुद्धताम् ॥ (Yoga Vasishtha 5.6.11)

The defects of the dutiful and their pain and pleasure, in the performance of duties, are all lost under the sense of their duteousness; as the darkness of night, is dispelled by the light of the day, and the clouds of the rainy season, are dispersed in autumn (Translation by Vihari Lala Mitra)

In the subsequent verses, Sita  agrees to Rama's instructions but only after voicing her thoughts  to Vibhishana that she is ready to see her भर्ता (husband) even before she takes her bath (अस्नाता द्रष्टुमिच्छामि). This little detail not only shows her as an independent thinker, it also seems as though her push back is due to her insight into what Rama might be thinking. Vibhishana arranges for Sita to come in a brightly decorated palanquin (शिबिका) but the crowd of vanaras, rkshas (ऋक्ष - Bear), and rakshasas make it difficult for the palanquin to reach Rama. Seeing a loud commotion as Vibhishana's costumed rakshasas dispersed the crowd of vanaras and rkshas for the palanquin to pass, a displeased looking Rama asked them to treat his subjects kindly.

And then, seemingly unbefitting his character, he tells Vibhishana to ask Sita to climb down and walk among the crowd to reach him, and that a palanquin or clothing is no protection, and the real shield is a persons character! A woman becoming publicly visible during times of distress, swayamvara or religious ceremony is perfectly fine, especially in her presence. Hearing his taunting words, Lakshmana, Sugreeva and Hanuman are surprised and disturbed. To understand this, one must read the entire Ramayana in Sanskrit to understand that Rama’s behavior is really meant to communicate something to Sita. 

As Sita finally stood in front of Rama, he voices the thoughts that seem to have been bothering him all along. Completely out of character, and to the utter surprise and dismay of everyone standing around, he tells Sita he has avenged the insult meted out to him by Ravana by killing him and it was possible due to his paursham (valor) and the prowess of people like Lakshmana, Hanuman, Sugreeva and others. As Rama is talking, Valmiki pauses and describes Sita's state with wide open eyes like a female dear and filled with tears. And then he describes her Rama seeing his beloved near him, the King's heart was torn with fear of what his people would say. It is interesting how Valmiki alludes to the King's heart as opposed to Rama as an individual. This is an important detail and underlines his Raja Dharma as supreme and overrides his dharma as a husband.

पश्यतस्तां तु रामस्य समीपे हृदयप्रियाम् |
जनवादभयाद्राज्ञो बभूव हृदयं द्विधा || ६-११५-११

Rama then tells Sita that this war was not carried out for her sake, it was only to protect the image of his illustrious lineage. Now that his blemish is removed, he cannot accept her back after having stayed in Ravana's abode for so long as the sanctity of her character will be under suspicion by the people. In this situation, where a beautiful women has spent such a long time in the abode of a powerful man, which man can endure separation for so long? he asks. How can he accept her back after Ravana forced her to sit on his lap as he took her away and all the while casting evil looks on her? He tells her that she is free to go wherever she likes, and wishes her well.

अवश्यं चापि लोकेषु सीता पावनमर्हति |
दीर्घकालोषिता हीयं रावणान्तःपुरे शुभा || ६-११८-१३

"The world would chatter against me, saying that Rama, the son of Dasaratha, was really foolish and that his mind was dominated by lust, if I accept Seetha without examining her with regard to her chastity."

This piece captures the episode of what is popularly known as Sita’s agnipariksha. In the Ramayana, Valmiki never describes it in these terms and contrary to popular narratives, Rama never asks Sita to undergo any Pariksha.

प्रत्ययार्थं तु लोकानां त्रयाणाम् सत्यसंश्रयः |
उपेक्षे चापि वैदेहीं प्रविशन्तीं हुताशनम् || ६-११८-१७

"In order to convince the three worlds, I, whose refugee is truth, ignored Sita while she was entering the fire." Says Rama after Sita comes out of the chita that she chooses to enter after Rama refuses to accept her back. Valmiki’s decription of this entire episode where Rama is torn between being a husband and being a King at the same time is a brilliant narrative on the pain and sacrifice of upholding dharma. Rama’s demeanor silently seems to ask Sita for a “self accreditation” for the benefit of the people whose Queen she is poised to become. Just as a modern elected official needs to reveal his financial records, the needs of the times perhaps needed a person of even Sita’s stature to demonstrate her character. Sita’s admonition of Rama is a testimony to the stature of women, and Sita’s own understanding of Dharma is demonstrated throughout Ramayana. Her instructions to Laxmana to prepare a pyre is an example of her ability to think like a Queen. While she is deeply hurt and angry, she seems to understand why this needs to be done and exclaims:

यथा मां शुद्धचरितां दुष्टा जानाति राघवः ।
तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

As my heart never wavers from Rama, may the world’s witness (Agni) protect me from all sides!

The narrative that Rama wanted her to do Agni Pariksha is false. It is also silly to claim that Rama did not really want to accept her. The entire Ramayana is testimony to his longing for her during separation, the lengths to which he goes to get her back, and the commitment to her as his only life partner “eka patni vrata” in an age where multiple queens were quite common (including his own father). A nuanced reading of the Ramayana is needed to understand the consistency in their personalities, the relationship Rama & Sita share, and the intent of Valmiki narrating the story.

Narratives of leftist historians, reductive western interpretation, and the de-sanskritized Indian mind has led to fashionable mainstreaming of these mischaracterizations. I am reminded of Sage Yajnavalkya’s comment to Maitreyi in the Brihadaranyaka Upanishad:

स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः॥ 4.9

Just as you cannot experience a melody by just listening to one note, you cannot know the ultimate reality by knowing just one aspect of it.

This is one such instance. It is interesting to note that the same people who isolate this instance, never ever bother to point out the crude words Sita uses to compel Laxmana to leave her alone and help Rama when Maricha lures him away in the form of a golden deer and cries for help using Rama’s voice:

तमुवाच ततस्तत्र क्षुभिता जनकात्मजा। 

सौमित्रे मित्ररूपेण भ्रातुस्त्वमसि शत्रुवत् ॥

यस्त्वमस्यामवस्थायां भ्रातरं नाभिपद्यसे। 

इच्छसि त्वं विनश्यन्तं रामं लक्ष्मण मत्कृते ॥

Sumitrakumara! In the guise of a friend you are actually his enemy! That is why you do not want to go to his aid. I know that you actually have your eyes on me and that is why you want him dead!

In the context of the Ramayana, it is quite clear to the reader that she uses such harsh words merely to compel him to go in that moment of panic. Throughout Ramayana such instances of divine qualities inter mixed with human emotions beautifully demonstrate the fact that Rama is Vishnu’s ardha-bhagam. He has to be reminded of who he is constantly. Even in the battlefield, when he meets Ravana for the first time, Rama is demoralized and says that he is not capable of fighting such a powerful man. It is then that Sage Agastya intervenes, reminds him, and gives what we even today recite as the Aditya Hrudyam.

This piece is an attempt to capture the true spirit of the episode and erase distortions many modern day activists seem to have injected into our consciousness.

नमामि विश्वजननीं रामचन्द्रेष्टवल्लभाम् ।
सीतां सर्वानवद्याङ्गीं भजामि सततं हृदा ॥