Quotes About Sita

Sita in the Ramayana is an ex-goddess, a human with traces of her former divinity that the story does not erase but largely ignores, whereas Rama is a god in the making, whose moral imperfections leave traces that future generations will scurry to erase. The two meet in passing, like people standing on adjacent escalators, Rama on the way up, Sita on the way down.

Sita waits anxiously, and the next person she sees is a wandering monk who begs her for alms.

Neither Sita nor Ram let the forest erode their values. Wherever they go, they hold on to the principles of dharma. They may have left Ayodhya, but Ayodhya never leaves them.

The episode of Sita's clothes being in disarray and the conversation between Ram and Lakshman comes from the Marathi Ramayana written by Eknath called Bhavarth Ramayana, or the emotional Ramayana.

In the Valmiki Ramayana, there is no mention of the Lakshman-rekha. It is first mentioned in the Telugu and Bengali Ramayana s written over a thousand years after the Valmiki Ramayana was composed. Many early Sanskrit plays that describe Sita's abduction do not mention this line.

The place from where Sita is abducted has been identified as Panchavati, near Nashik in Maharashtra on the banks of the river Godavari. The name of the city of Nashik near Panchavati is derived from 'nasika' which means nose in Sanskrit and Prakrit, alluding to the cut nose of Surpanakha.

The gentle wisdom of Ram as he goes into exile is what transforms him from an ordinary hero into a divine being. He does not see himself as the victim. It is significant, however, that when Sita is later banished into the forest, the authors of the epic do not grant her the same gentle wisdom. They prefer visualizing her as victim, not sage. The gender bias continues even in the most modern writings.

Putting wives through fire has continued since ancient times, from Sita to sati to dowry deaths. It is a curious aspect of our social culture.

'Siya Ke Ram' is the story of Sita and Ram as two equally strong individuals, and I feel 'Ramayan' is as much as Sita's journey as it is Ram's.

Rama's wife, Sita, was devoted to him; the King was devoted to his wives, a very different thing.

in Jain accounts, Ravana is killed by Lakshmana. In Dasharatha Jataka, Sita is Rama's sister. In Ramayana and Purana accounts, Rama is Vishnu's seventh avatara.

Through the SITA initiative, we are building bridges between India and East Africa by taking Indian companies to these countries to see with their own eyes what the opportunities are.

Dive deep into the ocean, Sita, and you will find that the greatest treasures you find are the illusions you leave behind.

Krishna means love, she said. But Radha means longing. Longing is older than love. I am older than he. Did you know that, Sita?

Their way, so cool with verdant shade. Then Sítá viewed that best of trees, And

Over his brother's wide domain. To meet her husband Sítá came; But Ráma, stung with ire and shame, With bitter words his

I have been approached twice before for Mahadev.' But they were for some other characters. This was the third time. I didn't want to say no because being an Indian we are all attached to Ramayan and Mahabharat and it is an honor for me to play Sita on screen.

it is by robbing Sita of her voice that victimhood has been made palatable for women—indeed their highest destiny—through literary manipulation.

The story of Sita lifting the Shiva dhanushya, which it takes 5000 servants to fetch for Rama to break (Bala Kanda, sarg 66), signifies the onset of puberty. Yet, if we are to take this literally, we have to ask what happened to this strong woman after marriage that she let herself be abducted by Ravana without a fight.

What is interesting is they have no children in these long years and Sita becomes a mother in her late thirties or perhaps even later. This implies that she is at least in control of her reproductive cycle, as she manages to delay her child-bearing until her husband is secure on a throne. This is one hidden strength she displays, as she does again, when finally, at the age of perhaps fifty, she abandons her family.

It is the internal battles that Rama has to fight that interest me now, and there are many. Sadly, he loses the most important battle of all, the battle to be the person that he wants to be, irrespective of what his cosmic and public destinies have in store for him. It is this terrible dislocation of the self that gives rise to his anxieties about Sita and his treatment of her.