Sita (Sanskrit:सीता;IAST:Sītā), also known asSiya,Jānaki andMaithili, is aHindu goddess and the female protagonist of the Hindu epicRamayana. Sita is the consort ofRama, theavatar of godVishnu, and is regarded as an avatar of goddessLakshmi.[12] She is the chief goddess of theRamanandi Sampradaya and is the goddess of beauty and devotion. Sita's birthday is celebrated every year on the occasion ofSita Navami.[13]
Described as the daughter ofBhūmi (the earth), Sita is brought up as the adopted daughter of KingJanaka ofVideha.[14][15] Sita, in her youth, chooses Rama, the prince ofAyodhya as her husband in aswayamvara. After theswayamvara, she accompanies her husband to his kingdom but later chooses to accompany him along with her brother-in-lawLakshmana, in his exile. While in exile, the trio settles in theDandaka forest from where she is abducted byRavana, theRakshasa king ofLanka. She is imprisoned in the garden ofAshoka Vatika, in Lanka, until she is rescued by Rama, who slays her captor. After the war, in some versions of the epic, Rama asks Sita to undergo Agni Pariksha (anordeal of fire), by which she proves her chastity, before she is accepted by Rama, which for the first time makes his brother Lakshmana angry at him.
In some versions of the epic,Maya Sita, an illusion created byAgni, takes Sita's place and is abducted by Ravana and suffers his captivity, while the real Sita hides in the fire. Some scriptures also mention her previous birth asVedavati, a woman Ravana tries to molest.[16] After proving her purity, Rama and Sita return to Ayodhya, where they are crowned as king and queen. One day, a man questions Sita's fidelity and in order to prove her innocence and maintain his own and the kingdom's dignity, Rama sends Sita into the forest near the sageValmiki's ashram. Years later, Sita returns to the womb of her mother, the Earth, for release from a cruel world and as a testimony to her purity, after she reunites her two sonsKusha andLava with their father Rama.[17][18]
Etymology and other names
The goddess is best known by the name "Sita", derived from the Sanskrit wordsīta,furrow.[19]
According toRamayana, Janaka found her while ploughing as a part of ayagna and adopted her. The wordSīta was a poetic term, which signified fertility and the many blessings coming from settled agriculture. The Sita of theRamayana may have been named after a more ancientVedic goddess Sita, who is mentioned once in theRigveda as an earth goddess who blesses the land with good crops. In theVedic period, she was one of the goddesses associated with fertility. Rigveda 4.53.6, addressed to Agricultural Divinities, states
Become inclined our way, well-portioned Furrow. We will extol you,
so that you will be well-portioned for us, so that you will be well-fruited for us.
InHarivamsa, Sita is invoked as one of the names of the goddess Arya:
O goddess, you are the altar's center in the sacrifice,
The priest's fee Sita to those who hold the plough
And Earth to all living being.
TheKausik-sutra and theParaskara-sutra associate her repeatedly as the wife ofParjanya (a god associated with rains) andIndra.[19]
Sita is known by many epithets. She is calledJānaki as the daughter of Janaka andMaithili as the princess of Mithila.[21] As the wife of Rama, she is calledRamā. Her father Janaka had earned the sobriquetVideha due to his ability to transcend body consciousness; Sita is therefore also known asVaidehi.[21]
Legends
Birth and early life
The birthplace of Sita is disputed.[22] TheSita Kund[6] pilgrimage site which is located in present-daySitamarhi district,[7][8] Bihar, India, is viewed as the birthplace of Sita. Apart from Sitamarhi,Janakpur, which is located in the present-dayProvince No. 2,Nepal,[23][24] is also described as Sita's birthplace.
Other versions
Janaka's biological daughter: InRamopkhyana of theMahabharata and also inPaumachariya of Vimala Suri, Sita has been depicted as Janaka's biological daughter. According to Rev. Fr.Camille Bulcke, this motif that Sita was the biological daughter of Janaka, as described inRamopkhyana Mahabharata was based on the authentic version ofValmiki Ramayana. Later, the story of Sita miraculously appearing in a furrow was inserted inValmiki Ramayana.[25]
Ramayana Manjari: InRamayana Manjari (verses 344–366), North-western and Bengal recensions of Valmiki Ramayana, it has been described as on hearing a voice from the sky and then seeingMenaka, Janaka expresses his wish to obtain a child, and when he finds the child, he hears the same voice again telling him the infant is his Spiritual child, born of Menaka.[25]
Reincarnation ofVedavati: Some versions of theRamayana suggest that Sita was a reincarnation of Vedavati.Ravana tried to molest Vedavati and her chastity was sullied beyond Ravana's redemption when she was performing penance to become the consort of Vishnu. Vedavati immolated herself on a pyre to escape Ravana's lust, vowing to return in another age and be the cause of Ravana's destruction. She was duly reborn as Sita.[25]
Reincarnation of Manivati: According to Gunabhadra'sUttara Purana of the ninth century CE, Ravana disturbs the asceticism of Manivati, daughter of Amitavega of Alkapuri, and she pledges to take revenge on Ravana. Manivati is later reborn as the daughter of Ravana andMandodari. But astrologers predicted the ruin of Ravana because of this child. So, Ravana gives orders to kill the child. Manivati is placed in a casket and buried in the ground of Mithila, where she is discovered by some of the farmers of the kingdom. Then Janaka, king of that state, adopts her.[25]
Ravana's daughter: InSanghadasa's Jaina version of Ramayana, and also inAdbhuta Ramayana, Sita, entitledVasudevahindi, is born as the daughter of Ravana. According to this version, astrologers predict that the first child of Vidyadhara Maya (Ravana's wife) will destroy his lineage. Thus, Ravana abandons her and orders the infant to be buried in a distant land where she is later discovered and adopted by Janaka.[25]
Sita has a younger sisterUrmila, born to Janaka and Sunayna, whom she was the closest among her three sisters.[26] Her father's younger brother,Kushadhvaja daughtersMandavi andShrutakirti grew up with them in Mithila.[27]
Marriage to Rama
The marriage of the four sons of Dasharatha with the four daughters of Siradhvaja Janaka and Kushadhvaja. Rama and Sita, Lakshmana and Urmila, Bharata and Mandavi and Shatrughna with Shrutakirti. Folio from the Shnagri Ramayana, early 18th-century.National Museum, New Delhi
When Sita reached adulthood,Janaka conducted asvayamvara ceremony at his capital with the condition that she would marry only a prince who would possess the strength to string thePinaka, the bow of the deityShiva. Many princes attempted and failed to string the bow.[28] During this time,Vishvamitra had brought Rama and his brother Lakshmana to the forest for the protection of ayajna (ritual sacrifice). Hearing about thesvayamvara, Vishvamitra asked Rama to participate in the ceremony with the consent of Janaka, who agreed to offer Sita's hand in marriage to the prince if he could fulfil the requisite task. When the bow was brought before him, Rama seized the centre of the weapon, fastened the string taut, and broke it in two in the process. Witnessing his prowess, Janaka agreed to marry his daughter to Rama and invited Dasharatha to his capital.[29]
KingDasharatha arrived in Mithila for his son's wedding and noticed thatLakshmana had feelings for Urmila, but according to tradition,Bharata and Mandavi were to marry first. He then arranged for Bharata to marry Mandavi andShatrughna to marry Shrutakirti, allowing Lakshmana to marry Urmila. Ultimately, all four sisters married the four brothers, strengthening the alliance between the two kingdoms.[30] A wedding ceremony was conducted under the guidance of Shatananda. During the homeward journey to Ayodhya, another avatar of Vishnu,Parashurama, challenged Rama to combat, on the condition that he was able to string the bow of Vishnu,Sharanga. When Rama obliged him with success, Parashurama acknowledged the former to be a form of Vishnu and departed to perform penance at the mountain Mahendra. The wedding entourage then reached Ayodhya, entering the city amid great fanfare.[31][15]
Some time after the wedding,Kaikeyi, Rama's stepmother, compelled Dasharatha to make Bharata king, prompted by the coaxing of her maidManthara, and forced Rama to leave Ayodhya and spend a period of exile in the forests ofDandaka and later Panchavati. Sita and Lakshmana willingly renounced the comforts of the palace and joined Rama in exile.[32] The Panchavati forest became the scene for Sita's abduction by Ravana, King of Lanka. The scene started withShurpanakha's love for Rama. However Rama refused her, stating that he was devoted to Sita. This enraged the demoness and she tried to kill Sita. Lakshmana cut Shurpanakha's nose and sent her back. Ravana, to kidnap Sita, made a plan.Maricha, his uncle, disguised himself as a magnificent deer to lure Sita.[33] Sita, attracted to its golden glow asked her husband to make it her pet. When Rama and Lakshmana went far away from the hut, Ravana kidnapped Sita, disguising himself as a mendicant. Some versions of theRamayana describe Sita taking refuge with the fire-godAgni, whileMaya Sita, her illusionary double, is kidnapped by the demon-king.Jatayu, the vulture-king, tried to protect Sita but Ravana chopped off his wings. Jatayu survived long enough to inform Rama of what had happened.[34]
Ravana took Sita back to his kingdom in Lanka and she was held as a prisoner in one of his palaces. During her captivity for a year in Lanka, Ravana expressed his desire for her; however, Sita refused his advances.[35]Hanuman was sent by Rama to seek Sita and eventually succeeded in discovering Sita's whereabouts. Sita gave Hanuman her jewellery and asked him to give it to her husband. Hanuman returned across the sea to Rama.[36]
Sita was finally rescued by Rama, who waged a war to defeat Ravana. Upon rescue, Rama makes Sita undergo a trial by fire to prove her chastity. In some versions of theRamayana, during this test the fire-god Agni appears in front of Rama and attests to Sita's purity, or hands over to him the real Sita and declares it was Maya Sita who was abducted by Ravana.[34] The Thai version of the Ramayana, however, tells of Sita walking on the fire, of her own accord, to feel clean, as opposed to jumping in it. She is not burnt, and the coals turn to lotuses.[37]
Later years and second exile
Sita with her two sons, Lava and Kusha
In theUttara Kanda, following their return to Ayodhya, Rama was crowned as the king with Sita by his side.[38][39] While Rama's trust and affection for Sita never wavered, it soon became evident that some people in Ayodhya could not accept Sita's long captivity under Ravana. During Rama's period of rule, an intemperatewasherman, while berating his wayward wife, declared that he was "no pusillanimous Rama who would take his wife back after she had lived in the house of another man". The common folk started gossiping about Sita and questioned Ram's decision to make her queen. Rama was extremely distraught on hearing the news, but finally told Lakshmana that as a king, he had to make his citizens pleased and the purity of the queen of Ayodhya has to be above any gossip and rumour. With a heavy heart, he instructed him to take Sita to a forest outside Ayodhya and leave her there.[40]
Thus Sita was forced into exile a second time. Sita, who was pregnant, was given refuge in the hermitage ofValmiki, where she delivered twin sons namedKusha andLava.[15] In the hermitage, Sita raised her sons alone, as a single mother.[41] They grew up to be valiant and intelligent and were eventually united with their father. Once she had witnessed the acceptance of her children by Rama, Sita sought final refuge in the arms of her motherBhūmi. Hearing her plea for release from an unjust world and from a life that had rarely been happy, the Earth dramatically split open; Bhūmi appeared and took Sita away.
Sita returns to her mother, the Earth, as Sri Rama, her sons, and the sages watch in astonishment.
According to thePadma-puran, Sita's exile during her pregnancy was because of a curse during her childhood.[42] Sita had caught a pair of divine parrots, which were from Valmiki's ashram, when she was young. The birds were talking about a story of Sri Ram heard inValmiki's ashram, which intrigued Sita. She has the ability to talk with animals. The female bird was pregnant at that time. She requested Sita to let them go, but Sita only allowed her male companion to fly away, and the female parrot died because of the separation from her companion. As a result, the male bird cursed Sita that she would suffer a similar fate of being separated from her husband during pregnancy. The male bird was reborn as the washerman.[43]
Speeches and symbolism
While theRamayana mostly concentrates on Rama's actions, Sita also speaks many times during the exile. The first time is in the town ofChitrakuta where she narrates an ancient story to Rama, whereby Rama promises to Sita that he will never kill anybody without provocation.[44]
The second time Sita is shown talking prominently is when she speaks to Ravana. Ravana has come to her in the form of a mendicant and Sita tells him that he does not look like one.[45][46]
Some of her most prominent speeches are with Hanuman when he reaches Lanka. Hanuman wants an immediate union of Rama and Sita and thus he proposes to Sita to ride on his back. Sita refuses as she does not want to run away like a thief; instead she wants her husband Rama to come and defeat Ravana to save her.[47]
A female deity of agricultural fertility by the name Sita was known before Valmiki'sRamayana, but was overshadowed by better-known goddesses associated with fertility. According toRamayana, Sita was discovered in a furrow when Janaka was ploughing. Since Janaka was a king, it is likely that ploughing was part of a royal ritual to ensure fertility of the land. Sita is considered to be a child of Mother Earth, produced by union between the king and the land. Sita is a personification of Earth's fertility, abundance, and well-being.[48]
"I bow to Sita, the beloved consort of Sri Rama, who is responsible for the creation, sustenance, and dissolution (of the universe), removes afflictions and begets all blessings." — Balkand, Manglacharan, Shloka 5[49]
Sita is an important goddess in theVaishnavite traditions of Hinduism. Regarded as the avatara of goddessLakshmi, she is mentioned in various scriptures and text of Hindu traditions. Sita is the primary character of the minorUpanishadSita Upanishad,[50] which is attached to theAtharva Veda.[51][52] The text identifies Sita with primordialPrakriti (nature) and her three powers are manifested in daily life as will (iccha), action (kriyā) and knowledge (jnana).[53][54]
The sages said: "In the earthly realm, the celestial space, and the heavenly realms, and in the seven continents on Earth, in the three worlds—heaven, mortal, and the netherworld. All these, including space and the sky, reside within you. You embody joy, delight, exhilaration, and bliss. Oh ultimate embodiment of Dhatrī! bestower of the Brahmavidya to Lord Hanuman! Oh sustainer of all realms, Sri Sita! We bow to you repeatedly."[63]
Apart from other versions ofRamayana, many 14th-centuryVaishnavasaints such asNabha Dass,Tulsidas andRamananda have mentioned Sita, in their works.[64] While Ramananda'sSri Ramarchan Paddati explains the complete procedure to worship Sita-Rama, Tulsidas'sVinaya Patrika has devotional hymns dedicated to her.[65][66] Ramananda through his conversation with disciple Surasurananda inVaishnava Matabja Bhaskara, explains about the worship of Rama, Sita and Lakshmana.Kalidasa'sRaghuvamsa gives a detail account of Sita's swayamvara, abduct and her exile, in the cantos 10 to 15.[67][68]
Sita and Radha
Bhagvati Sita
The Sita-Rama andRadha-Krishna pairs represent two different personality sets, two perspectives ondharma and lifestyles, both cherished in the way of life calledHinduism.[69] Sita is traditionally wedded: the dedicated and virtuous wife ofRama, an introspectivetemperate paragon of a serious, virtuous man.[70][71]Radha is a power potency ofKrishna, who is a playful adventurer.[72][69]
Sita and Radha offer two templates within the Hindu tradition. If "Sita is a queen, aware of her social responsibilities", states Pauwels, then "Radha is exclusively focused on her romantic relationship with her lover", giving two contrasting role models from two ends of the moral universe. Yet they share common elements as well. Both face life challenges and are committed to their true love. They are both influential, adored and beloved goddesses in the Hindu culture.[69]
In worship of Rama, Sita is represented as a dutiful and loving wife, holding a position entirely subordinate to Rama. However, in the worship of Radha Krishna, Radha is often preferred over to Krishna, and in certain traditions, her name is elevated to a higher position compared to Krishna's.[73]
In other versions
Janaki Ramayana
TheJanaki Ramayana is written byPandit Lal Das. In this poetic form version, Sita is the central character of the epic.[74] The life of Goddess Sita and her infinite powers have been described from the beginning to the end. There are three Khandas in theJanaki Ramayana:Kathārambha,Lakshmikaanda andRadhakaanda.[75]
Adbhut Ramayana
TheAdbhuta Ramayana is written by Valmiki himself and is shorter than the original epic. Sita is accorded far more prominence in this variant of the Ramayana narrative.[76] During the war, Sahastra Ravana shot an arrow at Rama, making him wounded and unconscious on the battle field. Seeing Rama unconscious and helpless on the field, Sita gives up her human appearance and takes the horrific form ofMahakali. In less than a second, she severed Sahastra Ravana's 1000 heads and began destroying rakshasas everywhere. Sita is eventually pacified by the gods, Rama's consciousness is restored and the story moves forward.[77]
Mahaviracharita
The Sanskrit playMahaviracharita byBhavabhuti is based on the early life of Rama. According to the play, Vishwamitra invites Janaka to attend his sacrifice, but he sends his brother Kushadhvaja and daughters Sita and Urmila, as his delegates. This is the place, where Rama and Sita met for the first time. By the end of the act, Kushadhvaja and Vishwamitra decide to marry Sita and Urmila to Rama and Lakshamana.[78]
Saptakanda Ramayana
Saptakanda Ramayana written byMadhava Kandali is a version ofRamayana known for its non-heroic portrayal of Rama, Sita, and other characters, which rendered the work unsuitable for religious purposes.[79]
Iconography
Rama with Lakshmana (left), Sita (right) and Hanuman at his feet.Tanjore painting, mid 19th century
Sita inHinduism, is revered as the goddess of beauty and devotion. She is mostly depicted along with her husband Rama and is shakti or prakriti of Rama, as told in theRam Raksha Stotram.Mithila art, which originated at Sita's birthplace depicts Sita and Rama's marriage ceremony through the paintings.[80]
In Rama and Sita's temple, she is always placed on Rama's right, with a golden-yellow complexion.[81] She is dressed in traditionalsari orghagra-choli along with a veil. Her jewelry is either made of metals, pearls or flowers.[82]
Who is Sita?
सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति
That divine Being is threefold, through her power, namely, the power of desire, the power of action, the power of knowledge.
In theRamayana, Sita is mostly depicted insaris and is called ethereal and divine. Praising her beauty in theAranya Kanda, Ravana stated,
"Oh, rosy faced one, are you the personified numen of respect, renown or resplendence, or the felicitous Lakshmi herself, or oh, curvaceous one, are you a nymphal Apsara, or the numen of benefactress, or a self-motivated woman, or Rati devi, the consort of Manmatha, the Love God."[85]
TheSanskrit text and a minorUpanishad,Sita Upanishad describes Sita as the ultimate reality of the universe (Brahman), the ground of being (Spirituality), and material cause behind all manifestation.[86][87] Sita, in many Hindu mythology, is theDevi associated with agriculture, fertility, food and wealth for continuation of humanity.[88]: 58, 64
Iconography of Hanuman visiting Sita during her captivity in Lanka
Outside Hinduism
A depiction ofJain Ramayana at the Swarn Jain Temple,Gwalior
Sita is the daughter of King Janak and Queen Videha of Mithalapuri. She has a brother named Bhamandal who is kidnapped soon after his birth by a deity due to animosity in a previous life. He is thrown into a garden of Rathnupur where he is dropped into the arms of King Chandravardhan of Rathnupur. The king and queen bring him up as their own son. Ram and Sita get married due to Bhamandal and in the course of events Bhamandal realises that Sita is his sister. It is then that he meets his birth parents.[89][90]
Buddhism
TheDasaratha Jataka, a Jataka tale found in Buddhist literature describes Rama, Sita and Lakshmana as siblings. They are not banished but sent away to the Himalayas by King Dasaratha in order to protect them from their jealous stepmother, the only antagonist. When things have cooled down, Rama and Sita return to Benaras – and not Ayodhya – and get married.[91][92]
Portrayal and assessment
Rama seated with Sita, fanned byLakshmana, whileHanuman pays his respects
InHinduism, Sita is revered as the goddess. She has been portrayed as an ideal daughter, an ideal wife and an ideal mother in various texts, stories, illustrations, movies and modern media.[93][94] Sita is often worshipped with Rama as his consort. The occasion of her marriage to Rama is celebrated asVivaha Panchami. The actions, reactions, and instincts manifested by Sita at every juncture in a long and arduous life are deemed exemplary. Her story has been portrayed in the bookSitayanam.[95] The values that she enshrined and adhered to at every point in the course of a demanding life are the values of womanly virtue held sacred by countless generations of Indians.[12][96]
Ananda W. P. Guruge opined that Sita was the central theme of the epic. He called her a dedicated wife and noted, "Sita's adamant wish to accompany Rāma to the forest despite the discomforts and dangers is another proof of the sincere affection the wife had for her husband."[97] Sita has been considered as an equal partner to Rama. Known for her feminine courage, she is often been cited as one of the defining figures of Indian womanhood. Throughout her life, Sita has taken crucial decisions such as accompanying Rama to exile or protecting her dignity inAshoka Vatika.[98]
Sita's character and life has significant influence on modern women. On this, Malashri Lal, the co-editor ofIn Search of Sita: Revisiting Mythology noted, "Modern-day women continue to see themselves reflected in films, serials, and soap operas based on Sita's narrative. She has been portrayed as a "folk heroine" in several Maithili songs and continue being a primary figure for women through folktales."[98] Assessing Sita's personality,Anju P. Bhargava stated,
"Sita, conjures up an [image] of a chastepati vrata [dutiful wife] woman, the ideal woman. Some see her as victimized and oppressed who obeyed her husband's commands, remained faithful to him, served her in-laws or yielded to parental authority. Yet, there are others who see a more liberated Sita, who was outspoken, had the freedom to express herself, said what she wanted to in order to get her way, spoke harsh words, repented for it, loved her husband, was faithful to him, served her family, did not get seduced by the glamour and material objects in Lanka, faced an angry husband, tried to appease him, reconciled her marriage, later accepted her separation, raised well balanced children as a single mother and then moved on."[99]
Temples
Although Sita's statue is always kept with Rama's statue in Rama temples, there are some temples dedicated to Sita:
Idols of Sita (far right), Rama (center), Lakshmana (far left) and Hanuman (below, seated) atBhaktivedanta Manor,Watford, England
Prajapati describes Sita as primal Prakriti, or primordial nature.[119][83] She is, asserts the text, same as Lakshmi and the Shakti (energy and power) ofVishnu.[83][120] She represents the vocal form of the fourVedas, which the text asserts comes from 21 schools ofRigveda, 109 schools ofYajurveda, 1000 schools ofSamaveda, and 40 schools of Atharvaveda.[83] Sita isLakshmi, seated as aYogini on her lion throne,[121] and she personifies three goddesses:Shri (goddess of prosperity,Lakshmi),Bhumi (mother earth), andNila (goddess of destruction).[54][122]
Image depicting the manifestation of Sita from the Earth
Sita Navami is aHindu festival that celebrates the birth of the goddess Sita, one of the most popular deities in Hinduism, and an incarnation of the goddessLakshmi. It is celebrated on thenavami (ninth day) of theShukla Paksha (first lunar fortnight) of theHindu month ofVaishakha.[127] Sita is revered for her loyalty, devotion and sacrifice to her husband. She is considered the epitome of womanhood and is regarded as the ideal wife and mother in theIndian subcontinent.[128] It celebrates the anniversary date of the appearance or manifestation of Sita. On the occasion of Sita Navami, married women fast for their husbands's long life.[129][130]
Vivaha Panchami is a Hindu festival celebrating the wedding of Rama and Sita in theJanakpurdham which was the capital city ofMithila. It is observed on the fifth day of theShukla paksha or waxing phase of moon in theAgrahayana month (November – December) as per theBikram Samvat calendar and in the month ofMangsir.[131] The day is observed as the Vivaha Utsava of Sita andRama in temples and sacred places associated with Rama, such as the Mithila region ofBihar,India,Nepal and Ayodhya of India.[132][133]
Ramlila and Dussehra
Rama and Sita's life is remembered and celebrated every year with dramatic plays and fireworks in autumn. This is calledRamlila, and the play follows theRamayana or more commonly theRamcharitmanas.[134] It is observed through thousands of Rama-related performance arts and dance events, that are staged during the festival ofNavratri inIndia.[135] After the enactment of the legendary war between Good and Evil, the Ramlila celebrations climax in theDussehra (Dasara, Vijayadashami) night festivities where the giant grotesque effigies of Evil such as of demon Ravana are burnt, typically with fireworks.[136]
The Ramlila festivities were declared by UNESCO as one of the "Intangible Cultural Heritages of Humanity" in 2008.[137] Ramlila is particularly notable in historically important Hindu cities ofAyodhya,Varanasi,Vrindavan,Almora,Satna andMadhubani – cities in Uttar Pradesh, Uttarakhand, Bihar and Madhya Pradesh. The epic and its dramatic play migrated into southeast Asia in the 1st millennium CE, andRamayana basedRamlila is a part of performance arts culture of Indonesia, particularly the Hindu society ofBali,Myanmar,Cambodia andThailand.[138][139]
Diwali
In some parts of India, Rama and Sita's return to Ayodhya and their coronation is the main reason for celebratingDiwali, also known as theFestival of Lights.[140]
Vasanthotsavam
Vasanthotsavam is an annual Seva celebrated inTirumala to celebrate the arrival of spring season.[141]Abhishekam – specifically calledSnapana Thirumanjanam (Holy bathing), is performed to the utsava murthy and his consorts on all the three days. On the third day, abhishekam is performed to the idols ofRama, Sita,Lakshmana andHanumana along withKrishna andRukmini. Procession of the consecrated idols are taken in a procession in the evening on all the three days.[142]
Outside the Indian subcontinent
Indonesia
Ravana kidnapping Sita riding winged giant, while the Jatayu on the left tried to help her. 9th centuryPrambanan bas-relief at the temple dedicated to Shiva at Prambanan temple complex,Java,Indonesia
In theIndonesian version, especially inJavanesewayang stories. Sita in Indonesia is calledRakyan Wara Sinta orShinta. Uniquely, she is also referred to as Ravana's own biological daughter, the Javanese version of Ravana is told that he fell in love with a female priest named Widawati. However, Widawati rejected his love and chose to commit suicide. Ravana was determined to find and marry the reincarnation of Widawati.[143]
On the instructions of his teacher, Resi Maruta, Rahwana learns that Widawati will incarnate as his own daughter. But when his wife named Dewi Kanung gave birth, Ravana went to expand the colony. Wibisana took the baby girl who was born by Kanung to be dumped in the river in a crate. Wibisana then exchanged the baby with a baby boy she had created from the sky. The baby boy was finally recognized by Ravana as his son, and later became known as Indrajit. Meanwhile, the baby girl who was dumped by Wibisana was carried by the river to the territory of the Mantili Kingdom. The king of the country named Janaka took and made her an adopted daughter, with the name Shinta.[144]
The next story is not much different from the original version, namely the marriage of Shinta to Sri Rama, her kidnapping, and the death of Ravana in the great war. However, the Javanese version says, after the war ended, Rama did not become king in Ayodhya, but instead built a new kingdom called Pancawati. From her marriage to Rama, Sinta gave birth to two sons named Ramabatlawa and Ramakusiya. The first son, namely Ramabatlawa, brought down the kings of the Mandura Kingdom, including Basudeva, and also his son, Krishna.[145]
The Javanese version of Krishna is referred to as the reincarnation of Rama, while his younger brother, Subhadra, is referred to as the reincarnation of Shinta. Thus, the relationship between Rama and Shinta, who in the previous life was husband and wife, turned into brother and sister in the next life.[146][147]
Wayang story
Shintawayang (puppetry) figuresRama and Shinta inWayang Wong performance neartemple in Indonesia
Shinta is the daughter of an angel named Batari Tari or Kanun, the wife of Ravana. Shinta is believed to be the incarnation of Btari Widawati, the wife of Lord Vishnu. In the seventh month, Kanun who was "mitoni" her pregnancy, suddenly caused a stir in the Alengka palace, because the baby he was carrying was predicted by several priests who were at the party that he would become Rahwana's "wife" (his own father). Ravana was furious. He rose from his throne and wanted to behead Kanun. But before it was realized, Ravana suddenly canceled his intention because he thought who knew his child would become a beautiful child. Thus, she too will be willing to marry him. Sure enough, when Ravana was on an overseas service, his empress gave birth to a baby girl with a very beautiful face glowing like the full moon. Wibisana (Ravana's sister) who is holy and full of humanity, immediately took the baby and put it in Sinta's diamond, then anchored it into the river. Only God can help him, that's what Wibisana thought. He immediately made the black mega cloud into a baby boy who would later be named Megananda or Indrajit.[148]
Syahdan a hermit named Prabu Janaka from the land of Mantili, begged the gods to be blessed with offspring. So surprised when he opened his eyes, he heard the cry of a baby in a sinking ketupat floating in the river. The baby was taken with pleasure and brought home adopted as his son. Because the baby is known to be in the diamond Sinta, then he was given the name Sinta. After being 17 years old, Sinta made a commotion all the youth, both domestic and foreign cadets because of her beauty.[149]
One day, a contest was held. Anyone who can draw the giant bow of Mantili's national heritage will become Sinta's mate.Ramawijaya, who was studying at the Brahmin Yogiswara, was advised to take part in the contest. Of course, Rama was successful, because he was the incarnation of Vishnu. Engagements and marriages are all enlivened with debauchery, both in the country of Mantili and in Ayodya. But luck was not good for both of them, while enjoying their honeymoon, suddenly the crown belonged to Kekayi, Rama's stepmother.
Dasarata Mr. Rama was ordered to hand over the crown to Bharata (Rama's younger brother). In addition, Rama, Sinta and Laksmana had to leave the palace into the wilderness for 13 years. In exile in the jungle, Sinta is unable to contain her desire to control the tempting Kijang Kencana, which someone who is concerned should not have. What was sparkling, at first he thought would make him happy, but on the contrary. Not only can Kijang Kencana be caught, but moreover he is captured and held captive by his own lust, which is manifested in the form of Ravana. Briefly he was diruda paripaksa, put in a gold cage in Alengka for about 12 years.[150]
One time, Raden Ramawijaya was defeated by Raden Ramawijaya, until Dewi Shinta was freed from Ravana's shackles. However, Shinta's suffering did not end there. After being released, she was still suspected of her chastity by her own husband Ramawijaya. So, to show that as long as in the reign of the King of Alengka, Sinta has not been stained, Shinta proves herself by plunging into the fire. Shinta was saved from the raging fire by the gods of heaven.[151][152]
Cambodia
Sita is referred to as Neang Seda in the Cambodian versionReamker.[153] While the story is similar to the original epic, there are two difference. Firstly, Rama married Sita, by completing the challenge of firing arrows through a spinning wheel with spokes. Later, Neang Seda (Sita) leave for the forest immediately after passing the test, as she is deeply offended by her husband's lack of trust in her and his lack of belief in her word.[154]
In other countries
Sita is referred to as the following, in different versions ofRamayana:
Rama and Sita have inspired many forms of performance arts and literary works.[158]Madhubani paintings are charismatic art of Bihar, and are mostly based on religion and mythology. In the paintings, Hindu gods like Sita-Rama are in center with their marriage ceremony being one of the primary theme.[80] Sita's abduction and her days in Lanka have also been depicted in theRajput paintings.[159]
Ravana, overwhelmed by grief on hearing of his son's death, sends out more forces againstRama bySahibdin, Folio from the MewarRamayana. Arranged in old horizontalpothī format, a full-page picture on one side of folio and accompanying text on the reverse, this painting follow Indian tradition of illustration of several connected incidents from a story in the same picture in continuous narration. Here we first see Ravana overwhelmed by grief on hearing of his last remaining son's death. Then furious with rage, he rushes with his upraised sword at Sita, who calmly awaits her fate seated in her grove, but he is restrained by his minister Suparsva. In order to intimidateRama for his own going forth on the morrow, he decides to send out his army yet again to the accompaniment of war-drums and trumpets being beaten and blown, while his own bow is made ready. Mewar, 1652.British Library.[160]
Music
Sita is a primary figure inMaithili music, of theMithila region. The folk music genreLagan, mentions about the problems faced by Rama and Sita during their marriage.[161][162]
Dance and art forms
Rama (Yama) and Sita (Thida) inYama Zatdaw, the Burmese version of the Ramayana
TheRamayana became popular inSoutheast Asia from the 8th century onward and was represented in literature, temple architecture, dance and theatre.[163] Dramatic enactments of the story of theRamayana, known asRamlila, take place all acrossIndia and in many places across the globe within theIndian diaspora.[164]
In theNorth Indian region, mainly inUttar Pradesh andBihar, people use salutations such asJai Shri Ram,Jai Siya Ram[169] andSiyavar Ramchandraji Ki Jai.[170] Photojournalist Prashant Panjiar wrote about how in the city Ayodhya female pilgrims always chant "Sita-Ram-Sita-Ram".[170] Ramanandi ascetics (calledBairagis) often use chants like "Jaya Sita Ram" and "Sita Ram".[171][172] The chants ofJai Siya Ram is also common at religious places and gatherings, for example, theKumbh Mela.[173][174] It is often used during the recital ofRamayana,Ramcharitmanas, especially theSundara Kanda.[175] WriterAmish Tripathi opines that "Shri" inJai Shri Ram means Sita. He added,
We sayJai Shri Ram orJai Siya Ram. Lord Ram and Goddess Sita are inseparable. When we worship Lord Ram, we worship Sita as well. We learn from Lord Ram, we learn from Goddess Sita as well. Traditionally, when you sayJai Shri Ram, Shri means Sita. Sita is the avatar of Goddess Laxmi and referred to as Shri. So, that's the way to see it. It's an equal partnership."[176]
In popular culture
Sita's story and sacrifice have inspired "painting, film, novels, poems, TV serials and plays". Prominently, she is depicted in all the adaptations ofRamayana.[177]
Films
The following people portrayed Sita in the film adaptation ofRamayana.[178]
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^Gopal, Madan (1990). K.S. Gautam (ed.).India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 78.
^Yadav, Ramprasad (2016). "Historical and Cultural Analysis of Ramayana: An Overview".International Journal of Historical Studies.8 (4):189–204.
^Grierson, Sir George (1926). "On the Adbhuta-Ramayana".Bulletin of the School of Oriental and African Studies.4 (11–27):11–27.doi:10.1017/S0041977X0010254X.
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^Shimkhada, D. and P.K. Herman (2009).The Constant and Changing Faces of the Goddess: Goddess Traditions of Asia. Cambridge Scholars,ISBN978-1-4438-1134-7
^"Jain Ramayana".en.encyclopediaofjainism.com. 21 September 2014. Archived fromthe original on 13 August 2021. Retrieved13 August 2021.
^Coedès, George (1968). Walter F. Vella (ed.).The Indianized States of Southeast Asia. trans. Susan Brown Cowing. University of Hawaii Press.ISBN978-0-8248-0368-1.
^Nurdin. J aka J. Noorduyn: 1971.Traces of an Old Sundanese Ramayana Tradition inIndonesia, Vol. 12, (Oct. 1971), pp. 151–157 Southeast Asia Publications at Cornell University. Cornell University: 1971
^Marrison, G. E. (January 1989). "Reamker (Rāmakerti), the Cambodian version of the Rāmāyaṇa.* a review article".Journal of the Royal Asiatic Society.121 (1):122–129.doi:10.1017/S0035869X00167917.ISSN2051-2066.S2CID161831703.
^John Cadet, The Ramakien, illustrated with the bas-reliefs of Wat Phra Jetubon, Bangkok,ISBN9-7489-3485-3
^Ding, Emily (1 August 2016)."A New Hope".Roads and Kingdoms. Retrieved13 March 2017.
^James Clifford,The Predicament of Culture: Twentieth-Century Ethnography, Literature, and Art (Cambridge and London:Harvard University Press, 1988), p. 223. Cited in Yamashita (1999), p.178.
^Bhattacharyya, Anushree (27 August 2013)."An epic battle".The Financial Express. India. Archived fromthe original on 9 January 2021. Retrieved30 May 2020.
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