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Thus, Ravana abandons her and orders the infant to be buried in a distant land where she is later discovered and adopted by Janaka. Janaka knew that the bow of Shiva was not even liftable, let alone stringable for ordinary mortals, and for selfish people it was not even approachable. Thus, Janaka tries to find the best husband for Sita.
At this time, Vishvamitra had brought Rama and his brother Lakshmana to the forest for the protection of sacrifice.
Hearing about this swayamvara, Vishvamitra asks Rama to participate in it and takes Rama and Lakshmana to the palace of Janaka in Janakpur. Janaka is greatly pleased to learn that Rama and Lakshmana are sons of Dasharatha. Next morning, in the middle of the hall, Rama lifts up the bow of Shiva with his left hand, fastens the string tightly and finally breaks the bow.
However, another avatar of Vishnu, Parashurama, became really angry as the bow of Shiva was broken. However, he does not realize that Rama is also an avatar of Vishnu, therefore after being informed of this, he apologizes for getting angry.
Thus, Rama fulfills Janaka's condition to marry Sita. Later on Vivaha Panchami, a marriage ceremony is conducted under the guidance of Satananda. Sita and Lakshmana willingly renounced the comforts of the palace and joined Rama in exile.
Ravana kidnapped Sita, disguising himself as a mendicant, while Rama was away fetching a golden deer to please her.
Some versions of the Ramayana describe Sita taking refuge with the fire-god Agni, while Maya 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. During her captivity for a year in Lanka, Ravana expressed his desire for her; however, Sita refused his advances and struggled to maintain her chastity. 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.
Upon rescue, Rama makes Sita undergo a trial by fire to prove her chastity. In some versions of Ramayana, 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. She is not burnt, and the coals turn to lotuses. Abandonment and later life Sita returns to her mother, the Earth, as Sri Rama, her sons, and the sages watch in astonishment The couple came back to Ayodhya, where Rama was crowned king with Sita by his side.
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 intemperate washerman, 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".
This statement was reported back to Rama, who knew that the accusation against Sita was baseless. Nevertheless, he would not let slander undermine his rule, so he sent Sita away. Thus Sita was forced into exile a second time. Sita, who was pregnant, was given refuge in the hermitage of Valmiki, where she delivered twin sons named Kusha and Lava. Speeches in the Ramayana While the Ramayana mostly concentrates on Rama's actions, Sita also speaks many times during the exile.
The first time is in the town of Chitrakuta where she narrates an ancient story to Rama, whereby Rama promises to Sita that he will never kill anybody without provocation. 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. 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.
It was predicted that the first child of Mandodari would bring annihilation to the family. Hence, Ravana deserted the child when she was born. The minister who was responsible for this took her in a pearl-box, placed her near a plough and told King Janaka of Mithila that the girl had been born from the furrow.
Janaka's queen Sunaina became Sita's foster mother. There is also a narration about Sita's brother Bhamandala. He did not know that Sita was his sister and wanted to marry her.
He even wanted to abduct her. This story ends when Bhamandala, after learning that Sita is his sister, becomes a Jain ascetic. Symbolism A female deity of agricultural fertility by the name Sita was known before Valmiki's Ramayana, but was overshadowed by better-known goddesses associated with fertility.
According to Ramayana, 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. Sita is the ideal of a woman in India and worshiped as God incarnate. Bapuji, R. Venkateswara Rao, Ari Sitaramayya, C. Padmaja Observe whom does the Ramayana favour. The poor or the rich? The servants or the masters? The people or the rulers? Superstitious beliefs or rational thinking? The freedom of women or male chauvinism? Is the story beautiful, which is filled with desire for the throne, conspiracies, selfishness and the guise of false commitments?
Is the story beautiful which cuts the nose, ears and breasts of women and insults them? Is the story beautiful which suspects the conjugal fidelity of the wife and drives her to perform the test with fire? Is the story beautiful, which sets fire to enemy cities and pushes women, infants and innocent people into fire? If we thus question the aspects of this story what beauty do we find in it?
Both Rama and Ravana were kings. Both were the representatives of the rich classes of those times. Both were autocratic.
Both invaded other kingdoms and expanded their empires. There were class distinctions in their kingdoms. There were rich-poor distinctions. There were male domination and female subordination.