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Hinduism
Retelling the Ramayana:
How Padma Purana Does It
by Satya Chaitanya
 The
voluminous Padma Purana, essentially a Vaishnavite text, makes
fascinating variations in its retelling of the Ramayana story.
It is one of the largest Puranas, with around 55,000 verses, which is
more than twice the size of Valmiki Ramayana, with only the Skanda
Purana among the Puranas being bigger than it. The Padma Purana is thus
the third largest book in Indian literature, after the Mahabharata, with
100,000 verses, and the Skanda Purana, with 84,000 verses. It consists
of seven books, each called a khanda. These are the Srishti, Bhumi,
Swarga, Brahma [also called Swargottara], Patala, Uttara and Kriya
Khandas, in that order. The text is also divided into six khandas in
some recensions, leaving out the Brahma Khanda, and into just five in
others, leaving out the Kriya Khanda too.
The Srishti Khanda of the Purana has a small section dealing with Rama’s
killing of Shambuka and a couple of other things. Uttara Khanda too
deals with Rama’s story in a few chapters which tell the story of his
birth, birth rites, the naming ceremony, etc. Here we are also told
briefly of the birth of Bharata, Lakshmana and Shatrughna as well as of
Sita, Rama’s guarding Vishwamitra’s sacrifice, the weddings of the four
brothers, Rama’s exile to the forest and life there, Sita’s abduction
and Rama’s subsequent battle with Ravana, his return to Ayodhya, the
crowning and his eventual departure from the world. The narration here
is mostly the same as what is found in Valmiki Ramayana, with some
variations. Rama’s story here ends with Sita entering the earth and
later Rama and his brothers walking into the Sarayu accompanied by the
citizens of Ayodhya, the Vanaras, the Rikshas and so on, to end their
life on earth, as in the Uttara Kanda of Valmiki’s epic.
However, it is in the Patala Khanda that we have the detailed narration
of Rama’s story. Though this Khanda also speaks of other things, most of
the Khanda is essentially Rama’s story, named Rama Ashwamedha, which is
the story of the last part of the Ramayana narrated against the
background of the first Ashwamedha sacrifice that Rama conducts years
after he abandons the pregnant Sita in the jungle. The story is not
narrated in strict chronological order – for instance, the abandoning of
Sita, an incident that takes place at the earlier part of the story, is
narrated towards the end.
Let’s now take a look at how the story of Sita’s abandonment given here
differs from that in the Uttara Kanda of Valmiki Ramayana.
~*~
Rama Abandons Sita: the Uttara Kanda Story
In the Uttara Kanda of Valmiki Ramayana, we meet Sita for the first time
in Chapter 42, in the beautiful Ashoka Vanika gardens attached to her
palace. This is a beautiful place, filled with all kinds of flowering
and fruit trees, with hundreds of birds perched on the trees. A
beautiful fragrance fills the whole place. There are several bowers
there. There are pools and tanks with steps paved with gems, their water
cool, in which stand lotuses and water lilies in bloom. In the middle of
all this beauty, Rama is seated with Sita and is giving her a drink [madhu-maireyaka]
with his own hands. The Ramayana compares Rama here to Indra who gives
drinks with his own hands to his wife Shachi. Servants bring all kinds
of delicious food. Apsaras and Naga and Kinnari women, all experts in
dancing and singings, sing and dance near Rama. Several pretty women get
drunk [pānavaśamgatāh] and in their intoxication, dance close to
Rama.
The Uttara Kanda now tells us this is how Rama spends his all his days.
He spends the first half of the day in his court, dealing with official
matters, and the second half with Sita.
It is on one of these days that Rama discovers the signs of pregnancy in
Sita. Rama is delighted and enquires her of her longing [the desires of
a pregnant woman, which according to culture and tradition the husband
should be fulfill without failure]. Sita, smiling, tells him she desires
to spend at least one night in the ashram of holy ascetics living on the
banks of the Ganga. Rama assures her that her desire will be fulfilled
the very next day.
That night, as was his habit, Rama is with his friends, ten of them
mentioned by name, sharing light moments of fun with them. In the middle
of some story, Rama asks them what the people of the city are saying
about him, about Sita, about Bharata, Lakshmana and Shatrughna and about
Kaikeyi. One of the friends, Bhadra, tells him the people are all praise
for him, but Rama insists on hearing their criticisms too. He assures
Bhadra that he can speak freely about these, for he wants to know so
that he can practice what people appreciate and avoid what they
criticize.
Bhadra again assures him that the people have only the best of things to
say about him. But he also tells him people are not happy about his
having brought Sita with him. She was abducted by Ravana and kept in the
pleasure gardens of his antahpura for long and it is amazing that Rama
does not detest her. The men of the city say` they are afraid that now
they will have to keep their own tainted women too with them [asmākam
api dāreu sahanīyam bhaviyati] – for what the king does is what the
people follow. Bhardra tells Rama people are saying many such things all
over in cities and all towns [eva bahuvidhā vāco vadanti puravāsina
nagareu ca sarveu rājañ janapadeu ca].
Rama asks his other friends if this is true. They all agree it is so
without a doubt, such talks are common among the people. Rama
immediately sends away his friends from his chamber and asks one of the
guards to go and fetch all his three brothers. They come to him
immediately. Rama embraces them and asks them to be seated. Then he
tells them how the people of the city are talking evil about Sita and
him. He reminds Lakshmana he was present when Sita entered fire to prove
her chastity. Agni, the god of fire, had appeared and testified to her
purity. The gods in the heavens and the sages had appeared and declared
her stainless. Indra himself had appeared and handed her over to him. He
knew she was pure and that was why he had brought her to Ayodhya with
him. But now things have changed. The people of Ayodhya do not approve
of her, do not approve of his keeping her with him.
Rama then tells his brothers that there is nothing worse than ill fame.
He says he would give up his very life out of fear of the censure of the
world, he would give up them, his brothers, what to talk of Sita.
Having stated this, he asks Lakshmana to take Sita the next morning and
leave her beyond the Ganga in the wild forest near the ashram of Sage
Valmiki. He tells Lakshmana, “Obey my order. I do not want to hear
anything more on this subject from any of you. If you do, it will cause
my great displeasure. My curse shall be upon you if you try to dissuade
me from my decision. Do what I ask you to do if you want to remain
within my command. Take Sita away from here to the forest. She has asked
me to take her to the great ashrams on the banks of the Ganga. This way
her desire will be fulfilled.”
As Rama speaks these words, his eyes well up with tears.
The next morning Lakshmana takes Sita to the jungle in a chariot driven
by Sumantra. Sita has no idea that she is being abandoned, though evil
omens throughout upset her. She can see Lakshmana’s open grief. She asks
him lovingly if it was because he will have to be away from Rama for two
days. She tells him she too loves Rama more than her life itself, but
she does not grieve as he does. She asks him not to behave so
childishly. They will visit the ashramas, give gifts to the ascetics and
after spending the night there, come back.
They spend the first night on the banks of the Gomati and continue
travelling the next day. Lakshmana is silent throughout the journey.
When they reach the Ganga, Lakshmana leaves the chariot with Sumantra on
this side of the Ganga and crosses the river with Sita in a ferry.
On the other side of the river Lakshmana is no more able to control
himself. Joining his palms he weeps uncontrollably and says he wants to
die rather than do what he is doing, or if there something worse than
death, even that is better. Unable to stand the heartlessness of what he
is doing, he collapses on the ground. Sita is shaken and asks what is
wrong. It is only then that he reveals the truth.
Sita faints on hearing what Lakshmana has to say. When she comes to, she
asks Lakshmana what she would say when the sages ask her what the fault
for which Rama has abandoned her is. She tells him she would have ended
her life – she was not doing that only because she was pregnant and she
did not want her husband’s royal lineage to come to its end. Through
Lakshmana she sends her respects to all her mother-in-law and all her
elders at Ayodhya and assures Rama that he should not grieve over
abandoning her, he should do what will get him keerti – righteous
fame, and that is his dharma.
When Lakshmana leaves, leaving her to the mercy of the jungle, she falls
on the ground, weeping. She watches Lakshmana disappearing across the
Ganga and on the other side, feeling fully the sense of being abandoned
by her husband and being all alone in the world.
Later Valmiki hears of her wailing in the forest from ashram boys who
happened to be near where she was and takes her to the shelter of his
ashram.
~*~
The Padma Purana Retelling
In the Patala Khanda of the Padma Purana, the palace garden scene is
altogether missing. There is no scene describing Sita and Rama sitting
together in the gardens attached to their palace, no scene in which Rama
tenderly offers Sita drinks with his own hands, no scene in which Apsara,
Naga and Kinnari women, intoxicated from drinks, sing and dance near
Rama.
The Padma Purana is specific about the fairly advanced stage of Sita’s
pregnancy – we are told she is five months pregnant, while Valmiki tells
us only that Rama observes on Sita the signs of pregnancy.
It is rahasi, in privat, that Rama asks her about her dohada –
the desire of a pregnant woman.
And whereas in Valmiki it is the ascetics that she wishes to visit in
their ashrams on the banks of the Ganga, it is specifically female
ascetics that she wishes to see in the Padma Purana: Lopāmudrādikā
striyah…sundarīh – Lopamudra and other beautiful women [ascetics].
It is interesting to wonder why the author of the Padma Purana felt the
need to make these changes – to avoid the scene of intimacy between Rama
and Sita which includes his giving her a drink with his own hands, and
the scenes of drink-intoxicated dances close to Rama by Apsara, Naga and
Kinnari women, which he appreciates. It is also equally interesting to
wonder why the Padma Purana felt the need to change the gender of the
ascetics – the ascetics of the Ramayana become female ascetics here,
with Lopamudra specifically mentioned. Also, the ascetics are mentioned
as sundarīh, beautiful. No doubt the princess-turned ascetic
Lopamudra was an extremely beautiful woman – but beautiful is not a very
common word used to describe holy ascetics.
As in the Ramayana, Rama gladly promises her that her desire shall be
fulfilled the next day.
As we saw, in the Ramayana he makes the promise in the evening and it is
the same night that he hears about the displeasure of the people. And it
is his close friends that tell Rama about what the people are saying.
When Rama hears of the evil talk of the people from Bhadra, his friend,
in the Ramayana, he has been joking and laughing with his friends for a
while. When he asks his friends to tell him what people say about him,
his brothers, his wife and about Kaikeyi, it is his past achievements
that Bhadra mentions as what people are happy about: his commanding the
obedience of the Vanaras and Rikshas, his building a bridge across the
sea, his slaying the mighty Ravana, etc. There is no mention about how
pleased people are with his rule [It is not implied that they are not –
only that it is not what they mention]. And the whole conversation,
including the report of the evil thing that people say about his keeping
Sita with him, is very brief.
Whereas in the Padma Purana, it is all very different. Here it is not
from his friends that Rama seeks and gets feedback, but from his spies.
Unlike in the Ramayana where this takes place the night after Rama’s
conversation with Sita, in the Padma Purana it is in the morning, and it
is in the royal court where Rama is seated with his ministers, sages and
advisers, his brothers attending on him, that his [six] spies approach
him to report to him. They are apparently disguised as citizens. Seeing
that they wish to speak to him, Rama takes them into a secret inner
chamber. Alone with them, he asks them to report to him. The question
Rama asks them here is strange. “What do people say about me, and what
do they say about my wife? What do they say about the conduct of the
ministers?”
Lokā bruvanti mām kīdrg bhāryāyām mama kīdrśam
Mantriṇām kīdrśam lokā vadanti charitam katham. [Patala 56.8]
Rama instructs them to give him the facts exactly as they are –
yathātathyam.
We can understand Rama asking feedback about himself and his ministers,
but it is indeed strange that he should ask his spies about what people
say about his wife, who, for all we know, has no public functions. [The
word used by Rama is his ‘wife’ and not ‘the queen.’]
The spies had previously met during the night and decided among
themselves that the words that the washerman spoke were evil, born of a
wicked heart, and there was no need to report them to Rama. They are
aware of Rama’s central preoccupation in life – his keerti, righteous
fame. They report that his keerti is sanctifying everyone in the whole
world. Rama is happy at this report but he notices that the face of one
spy is rather dull, in disagreement with the general mood. Rama
questions him closely and repeatedly and eventually lays on a curse on
him unless he tells the truth and then he reports what he has overheard
at the washerman’s house.
In the Uttara Kanda of Valmiki’s epic, what Bhadra reports is that there
is widespread displeasure among the citizens about Rama still keeping
Sita as his wife after her stay in Ravana’s pleasure gardens as his
captive. They speak about it in cities and towns, everywhere where
people assemble. In the Padma Purana, the sixth spy reports that while
his kirti has spread everywhere, because of such things as his slaying
of Ravana, this is not so about his wife who has lived in Ravana’s
house. He reports what he has overheard the washerman telling his wife.
The implication is that only one person – the washerman – is unhappy
about his keeping Sita with him.
The Padma Purana not only says all people are happy about Rama, it gives
us interesting details of the conversations among Rama’s subjects at
night, reported to Rama by his spies [all collected from their homes and
not from the streets]. For instance, in one home a mother, suckling her
infant asks him to drink as much of her milk as possible – for he is not
going to get it in his coming lifetimes. There will no future lifetimes
for him – those who live in Rama’s city will have no future lifetimes,
they will attain liberation in this life itself. In another home, a wife
compares her husband to Rama and the pleased husband denies the
comparison – where is Rama the sun in the sky and where is he a mere
moth; where is Rama, the sacred Ganga and where is he, but a mere pool
on the road? In yet another house, there is a game of dice going on
between a love-intoxicated young husband and wife. The wife beats her
husband quickly at the game and declares herself the winner, making her
bangles dance as she speaks gesturing with her arms. The husband,
laughing, refuses to take the beating and declares he is not yet beaten
and is going to beat her in an instant, by remembering Rama, as the
Devas in the past defeated the Daityas. And he does exactly that and the
delighted man and woman give themselves into each others arms in a tight
embrace.
Interestingly, while people are certainly proud of Rama’s past
achievements, it is equally about his present rule that they are happy.
It is in yet another home that a spy overhears a washerman shouting at
his wife asking her to get out of his home, kicking her brutally, his
eyes red with rage. “You have spent the day in another man’s house and
you can go back there now. I am not going to keep you in my house.” His
mother interferes and tells the man his wife is innocent but he won’t
listen to her. “I am not Rama,” he says repeatedly. “He can keep his
wife who lived in the house of his enemy the Rakshasa, but not I. I
won’t keep a wife who has lived in another man’s house.”
The spy’s words strike Rama like lightning. He faints and collapses on
the floor and the spies fan him with the ends of their uttareeyas and
soon he comes to.
In Valmiki, Rama remains in control of himself when he hears the
criticism, though he is deeply upset.
He immediately sends for Bharata.
In the Ramayana, it is all three of his brothers he sends for on hearing
of what people say about his keeping Sita, though Rama’s order to take
Sita to the forest and abandon her there is given specifically to
Lakshmana. In the Padma Purana, initially it is only Bharata that Rama
calls to his chamber.
Rama, weeping, tells Bharata of how his kirti, otherwise spotless, has
been tainted by the words spoken by a washerman. He asks him what he
should do now: end his life, or give up Sita? Saying this Rama starts
shivering all over and, weeping profusely, collapses on the floor.
Bharata tells him Sita’s purity has been proved through the fire – she
is agniśuddhā. And her purity has been testified by Brahma
himself, and also by their father Dasharatha. He tells him his kirti
that is sanctifying all earth cannot be spoiled by a washerman’s words
and asks him to continue ruling the kingdom along with Sita. Bharata
also tells him that Sita would not be able to live one moment if he is
separated from him.
Rama agrees what he says is in accordance with dharma, and Sita’s purity
has been proved by fire. But Bharata should now do what he orders –
because he, Rama, is afraid of ill fame. He is giving up Sita. “Take a
sharp sword and cut off [my] head, or take my wife Sita and abandon her
in the forest.” Hearing these words of Rama, Bharata starts shivering
all over and tears flowing down from his eyes, he faints and falls down
on the floor.
Rama now sends for Shatrughna. When he comes, Bharata is still lying
unconscious on the floor. Rama tells Shatrughna of the washerman’s
allegations and of his own decision to abandon Sita. Shatrughna argues
against this, calling it wrong but Rama keeps repeating his decision to
abandon his wife until eventually, unable to stand the pain of it,
Shatrughna too falls down like a felled tree.
Bharata is still lying unconscious on the floor. Leaving them there,
Rama in his single-mindedness now asks the guard to fetch Lakshmana from
his palace. When he comes he sees his brothers lying in a swoon on the
floor. He asks Rama what terrible thing has occurred to make all this
happen and Rama tells him all that has happened right from the
beginning. Rama then repeats his decision to abandon Sita, hearing
which, Lakshmana is stunned. Rama then gives vent to his feelings by
saying that he is going to end his life – there is no point in living on
the earth with his name tainted, he does not want to live any more, he
is going to kill himself. He despairs that until now his brothers have
invariably obeyed him and now even they are contradicting him. He fears
the other kings will now revile him as healthy people revile lepers.
Rama rejects all the counter suggestions of the shocked Lakshmana and
orders him to obey him without delay and take Sita and abandon her in
the jungle – or, alternatively, kill him, Rama, with a sword: mām vā
khadgena ghātaya.
Lakshmana now recalls Parashurama who had killed his mother on the
orders of his father – perhaps the right thing to do is to obey the
orders of your elders. He agrees eventually, expressly telling Rama he
does not like what he is going to do. Rama is pleased with his
acquiescence and repeatedly expresses his pleasure. Weeping profusely,
Lakshmana takes leave of Rama and orders Sumantra to bring the chariot.
He goes to Sita and tells her he has been sent by Rama to take her to
the ashrams to visit the female ascetics there. A delighted Sita gets
ready immediately.
As the Ramayana does, the Padma Purana too describes several evil omens
on Sita’s way to the jungle, the first of which happens as she takes her
first step out – she trips over the threshold.
Lakshmana takes her up to the Ganga by chariot [driven by Sumantra] and
then across the river by a ferry. All along he is silent and weeping,
puzzling Sita. The jungle that they reach is nothing like the area were
ashrams are to be found – it is wild, filled with terrifying animals and
scalded trees, and there is no sign of human habitation anywhere near. A
shaken Sita now insists that Lakshmana should tell her the truth. It is
only then he informs her that Rama has abandoned her. At those words,
Sita collapses on the ground. Lakshmana brings her back by fanning her
with the end of his uttariya.
When she comes to, Lakshmana consoles her by telling her Valmiki’s
ashram is close by. He then circumambulates her in reverence and then
walks away, eyes streaming with tears. Sita watches him with wide eyes,
unable to believe what is happening.
The Padma Purana tells us here that Sita is still unable to fully
believe what Lakshmana has just said, in spite of all she has spoken.
After all, says the Purana, Lakshmana is her devar [and the relation
between the devar and bhabhi is of joking] and perhaps he is joking with
her: hasati ayam mahābhāgo lakṣmano devaro mama. She keeps looking at
Lakshmana who is walking away, with unblinking eyes – animeanā.
It is only after Lakshmana has crossed the Ganga and disappeared in the
distance leaving her in the middle of the fearsome jungle that she
finally accepts the reality and faints again – for ‘how could Rama
abandon me: I am without sin and dearer to him than his life?’ [katham
mām prāṇatah preṣthām vipāpām raghavo’tyajat]
The very forest is moved by Sita’s grief. The air of the jungle changes
and a breeze starts to blow, scented with the perfume of flowers. Swans
dip their wings in water and coming to Sita, fan her with them.
Elephants fill their trunks with water and sprinkle it on her, washing
away the dust on her body as she lies on the ground. Wild deer stand in
a circle around her, their eyes wide open as hers were a moment ago. The
trees around her instantly put on flowers, though it is not the season
of spring.
When she comes to again, she begins wailing aloud, calling out to Rama.
Valmiki who happens to go to the jungle at this time hears her cries and
sends his disciples to find out who is wailing in the middle of the
forest. That is how Sita reaches the sage’s ashram.
~*~
Many things here suggest that the author of the Padma Purana is trying
to glorify Rama going beyond the Valmiki Ramayana, as most of the
retellings of the Ramayana since Valmiki do. He drops both the light
scenes in this episode – the one in which Rama sits with Sita, watching
female dancers performing and giving Sita a drink with his own hands,
and the one in which he is sitting and having fun with his close friends
at night. It is perhaps beneath the dignity of the Rama of Padma Purana
to do such things – he is not only a maryada-purushottama, but is
God himself, the Supreme Lord of the Universe.
It is the need to justify him in the process of glorification that makes
the Padma Purana tell us the past life story of the washerman. Through
the story, the blame has been shifted quietly from Rama to Sita. It is
Sita who is to blame for her abandonment, and not Rama. She is abandoned
because of what she did long ago when she was a young girl – it is the
curse of the birds to whom she had been cruel.
Very briefly, the washerman’s past life story says that he was a male
parrot in that other life time and one day he and his wife parrot, both
perched on a mountain cliff, were speaking about Rama and Sita – how
Rama would wed Sita and how they would live a happy life as king and
queen and so on. Sita asks her sakhis, her girl friends, to catch the
birds and bring them to her so that she can get more details of her
future from them. When they are brought to her, they answer all her
questions, but she refuses to let them go, saying that she would let
them go only after Rama comes to Mithila and weds her as they said, for
they have created longing for Rama in her heart through their words. She
tells them she would keep them in her palace with all love and care. The
female parrot tells Sita this will not do, they will not be happy in the
palace since they are birds of the wild. She also tells Sita she is
pregnant [with eggs] and would go to the wild and after the chicks are
born, would come back to her.
When Sita does not agree, the male parrot too speaks, promising to bring
his wife and give her to Sita after the chicks are born. Sita tells him
he can go wherever he likes, but she is not going to let the female
parrot go. The bird requests her repeatedly to let his wife go, but Sita
refuses. Eventually, the female bird give up her life after cursing Sita
that she too would be separated from her husband Rama while she is
pregnant. Seeing her dying, the male birds throws himself into the
waters of the Ganga, vowing he would be reborn in Rama’s city and
because of his words Rama would give her up. It is the male bird who
dies with vengeance in his heart after cursing Sita that is reborn as
the washerman.
In addition to shifting the blame for abandoning the pregnant Sita from
Rama to Sita, the washerman’s past life story achieves another purpose.
It says that none of his subjects is really unhappy with Rama. The only
one who criticizes him is the washerman – and his criticism is not valid
because it is only an expression of the sorrow that Sita had caused him
in his previous birth.
The Padma Purana intensifies Rama’s pain at the words of the washerman:
such is his pain that he faints at the words of the spy and has to be
brought back by all the spies together fanning him. It also intensifies
Rama’s pain at what he is going to do to her, and through it, speaks of
the intensified depth of his love for her.
True, the Padma Purana shifts the blame for Rama’s abandonment of Sita
to Sita herself through the past life story of the washerman and thus
exonerates Rama from the responsibility for an action which Indian
culture has never been able to accept or digest. But apart from that,
the Purana does not in anyway reduce Sita. She is purity itself, and her
purity sanctifies the world. Such is the awe in which Bharata and
Shatrughna hold her that as realization sinks in that Rama is bent on
abandoning her, they both faint. So deeply are they shocked that when
Lakshmana enters Rama’s chamber, they are still lying unconscious on the
floor. No less is Lakshmana’s love and respect for Sita.
When evil omens are seen one after the other on her way to the forest,
Sita’s first thoughts are that no evil should come to Rama or his
brothers, nothing bad should happen to the people of Ayodhya.
Subsequently she sees the omens as relating to herself – something bad
is going to happen to her, but she deserves it, she concludes, for
leaving Rama, albeit so briefly, and desiring to visit the female sages
in the ashram.
The Padma Purana adds fine touches to Sita’s innocence and naivety. One
example is that even after being told that Rama has abandoned her, even
after she is left behind in the wild forest on the other bank of the
Ganga, Sita does not believe it. As Lakshmana walks away, she keeps
looking at her with incredulous eyes, suspecting perhaps he is playing a
practical joke on her. After all, he is her devar, younger
brother-in-law, and as a devar, he has a right to play such jokes on
her.
A question that naturally arises is if the Purana’s attempt to exonerate
Rama succeeds or not. The answer is in the negative. The story of the
birds does in no way exonerate Rama from the responsibility for his
action. Even if we take the story at its face value, it only gives a
reason for the washerman to accuse Sita – it does not give a valid
reason for Rama to abandon her. In fact, in the Padma Purana, Rama’s
action becomes all the more glaringly disturbing. While in the Ramayana
he has the reason, however invalid it is, that all of Ayodhya is
speaking against his continuing to keep Sita as his wife after she has
lived in Ravana’s ‘house’, here he has one only single man speaking
against it – an intemperate man whose name itself, the Purana tells us,
is Krodhana, Short Temper. Also, frightening is Rama’s
determination to get rid of Sita the moment he hears the accusation. He
calls Bharata, who faints at Rama’s order. While he is lying unconscious
in the chamber, Rama calls Shatrughna and gives him the same order. He
too faints and while both Bharata and Shatrughna are lying unconscious
at his feet, he calls Lakshmana to him and gives him the order. The only
choice Rama gives his brothers is between chopping off his, Rama’s, head
and abandoning Sita in the jungle.
Both the Ramayana and the Padma Purana give us the same reason for
Rama’s decision to abandon Sita: his boundless attachment to spotless
keerti, untainted righteous fame, which Indian culture asked every king
to strive for.
April 26, 2009
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