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ChapterII: Women Characters in the Ramayana

Section 2.0 General Introduction

The Vedas, the Puranas and the Epics of India form the epicenter of Indian thought and culture.

The epic has had a potent influence on the society as it contains a ‗perennial philosophy‘. As

expounded in the Vedas, man has to strive to achieve happiness and bliss by attaining the four

accomplishments, Artha, Kama, Dharma and Moksha. ―The Ramayana lays down the technique

of attaining these accomplishments.‖(Sinha vii-viii) Man‘s aim and purpose of life is to take care

of the spirit within him. It is also pointed out that ―Spirituality has been the dominant motive of

Indian civilization.‖ (Gokak 25) In the opinion of S.V Parthasarathy, ―You don‘t read Ramayana

only to praise Rama-as God or as perfect man. You read it to become perfect and become one

with God.‖ (4)

The mythology of India has survived for centuries as they embody characters who symbolize

certain ideals of life. Such characters and ideals are presented in these stories in order that they

are emulated by individuals for the development of one‘s personality and for guiding social

behaviour. The purpose of reading the epic is clear: that one ‗becomes a new personality without

being conscious of it‘ as Parthasarathy puts it. There are subtler meanings to be derived from this

epic. Gokak speaks about the ‗formulation of a process of psychological evolution possible to

man‘ and moving from the circumference to the core of his self is the main objective of man‘s

life. (25) The epic suggests a necessary movement from the ordinary towards an ideal at

personal, familial and social levels.

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It is called a ‗historical scripture‘ or ‗Ithihasa Grantha‘ as ―it is an excellent mix of history,

poetry, legends, parables and sublime thoughts.‖ (Sinha vii-viii) Ramanathan distinguishes

between an epic and a purana: ―The itihasa is a narrative purporting to deal with historical events

as different from the purana which is very ancient and presumably prehistoric.‖ (46-7)

R.K.Narayan in his introduction to the abridged version says that the epic can be treated

differently by different age groups: as scripture, literary piece, impressive character study and

story for children. Rashma Imhasly Gandhy while tracing the evolution of society looks at

Ramayana from the sociological point of view. In his opinion, ―The Ramayana therefore

symbolizes a cultural, historical as well as a socio-anthropological material which deals with

normative and prescriptive behavior.‖ (Lal 72)

Though there are different layers of meaning in the epic, the primary concern of the researcher is

to treat it as a literary text as a historical document that mirrors the society. The Ramayana is

also referred as the ‗striprasanga‘ as it deals with the story of a woman despite the fact that the

hero of the epic is Rama, the god in human form. The epic enlightens the readers as to the kind

of society that existed and the kind of moral standards that people set for themselves based on

the guidelines given in the Vedas.

A study of the women characters in the Ramayana will bring to light not only their individual

characteristics but also the subtle contrasts and the ideals for which they stood. The ideal women

have been portrayed mainly in the two epics of India so that their models were meant to be

followed by future generations. Vyas points out that four out of the five ideal women are from

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the Ramayana- Sita, Ahalya, Tara and Mandodhari. Women characters can be studied from

different viewpoints: their individual nature, their relationships, their position at home and in the

society, attitude of men towards women, their education, freedom and rights and the norms

which they were supposed to follow.

Section: 2.1 Women Characters in the Ramayana

Sita

Sita is the central character of the epic, not only because she appears from the beginning till the

end but also because of the fact that she plays a principal role in the story, steering action directly

or indirectly. ‗Sita‘ in Sanskrit means ‗furrow‘ and she has been rightly named as she was found

by King Janaka in the plough field. Janaka brought her up as his own daughter and when she

grew up, her father wanted to get her married. He wanted to give her in marriage to a man of

great valour, just as she was endowed with the greatest of virtues. Sage Vasishta mediates the

marriage of Rama and Sita and they lead a very happy married life. In the very beginning of their

married life, it is mentioned how devoted she was to her husband. Their affection knew no

bounds.

The turn of events takes place in the second canto of Ayodhya Kanda, wherein King Dasaratha

contemplates the coronation of Sri Rama, as he is growing very old. Sita is happy and observes

fast and follows other austerities on the eve of Rama‘s coronation. She gets agitated first, when

she hears about Rama‘s exile. On Rama‘s insistence that she should stay back in Ayodhya and

‗take to religious observances and fasts‘ (292:Vol.I) during the fourteen years of his exile, she

expresses her will to accompany him. She is angry not with anyone for being asked to stay back

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but pained because she is asked by Rama to live in separation from him. Though Rama tries to

dissuade her saying she has to take care of his mothers, she tells him about the duty of a wife,

who should stand by her husband in both joy and grief. Sita emphatically says, ―A wife alone

actually shares the fortune of her husband‖ and that ―The husband alone is their sole refuge at all

times.‖ (293: Vol.I) She appears very assertive when she tells him that she has received enough

education from her parents as to how she should conduct herself. She says, ―I need not be

instructed at this juncture.‖ and firmly tells Rama of her intent, ―Bent as I am I cannot be

diverted.‖ (294: Vol.I)

Rama tries his best to make her aware of the dangers of forest life and tries to exercise his strong

influence on her saying, ―You should act as I am going to tell you, O frail Sita!‖ (295: Vol.I)

Ignoring the reference to her frail physical frame, she assures him that she is willing to put up

with any inconvenience. Though she appears firm of mind, she exhibits her weakness and

behaves like an ordinary woman, when Rama does not heed to her plea. She threatens to commit

suicide in the absence of Rama. This is a very effective trump card which she uses to goad Rama

into agreeing to her request. She takes on the tone of chastisement, as she feels that a husband

should not leave his wife in the shadow of some other man. She retorts, ―O Rama, did my father,

Janaka, the king of Mithila, recognise you to be a woman in the form of man?‖ (300: Vol.I) She

expects Rama to understand his duty as a husband while at the same time she is well aware of

her devotion and duty as a wife. Her apparent anger is born out of extreme love for Rama, as she

cannot think of living away from Rama. She assures him of her chaste mind saying,

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I will not cast my eyes even in thought on anyone else than you as any other

woman bringing disgrace to her family would, O sinless one! I must

accompany you, O scion of Raghu! How do you, like a man who lives by his

wife, intend to deliver to others of your own will me, your chaste wife, who

was married to you before puberty and has lived with you for a long time, O

Rama? (ibid)

In spite of Sita‘s inheriting virtues and having been instructed on what constitutes ideal

womanhood according to the patriarchal norms, she, as any other woman, inclines towards

emotional reactions in moments of crisis, grief and despair. Her utterances, if not her actions,

reveal the basic insecurity that women always live in. What is true of such an ideal woman is

true of every other character in the lower orders of the hierarchy. Accepting her reasoning, as a

dutiful and loving husband, Rama permits Sita to go with him to the forest. He could not bear to

see Sita in such a pitiable condition. He expresses his abundant love for her and that he too

cannot imagine a life without her. In the light of the later incidents, there appears to be an

element of irony.

Rama allows Sita to give gifts to Brahmanas and jewels and ornaments to dependants. They

proceed to the palace of Dasaratha and the people of Ayodhya are in distress to see the royal

couple walk along the streets of the town. It was a rare sight to see a woman belonging to a royal

family in public and they remarked in awe, ―people on the roads are able today to behold Sita,

who could not formerly be seen even by beings coursing in the air.‖ (Vol.I, p.310) Sage Vasishta

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expresses his indignation toward Kaikeyi when she insists on Sita wearing the bark of a tree and

discarding all her jewels. He defends Sita and advises her to go to the forest in her royal outfit

and with jewels. He even quotes the scriptures wherein provision is made for a wife to rule the

kingdom in the absence of her husband. The Sage says, ―Princess Sita shall not proceed to the

forest. She will occupy the throne which was offered to Rama.‖ (324: Vol.I) Fearing the

implications of the Sage‘s words, Kaikeyi allows Sita to go in royal attire.

However, Sita is determined to follow the ways of her husband by sporting the bark of a tree.

Kausalya advises Sita on the duties of a wife. She points out that the general nature of women

was to despise their husband in times of misfortune. She tries to reinforce the duties of a devoted

wife. Sita gets a little indignant hearing the advice of her mother-in-law. She replies, ―I shall

surely do all that your worthy self instructs me to do. I know how I should behave towards my

husband and I have heard about it. Your noble self ought not to equate me with wicked women.‖

(329: Vol.I) Sita sounds rebellious as she expresses the confidence that she has in herself. She

takes offence because she is equated to an ordinary woman. It is to be noted that Kausalya does

not retort but expresses delight at the pious sentiments expressed by Sita.

Sita happens to visit the ashrama of Sage Atri where she meets the ascetic woman, Anasuya. Sita

relates the story of her marriage with Rama. Anasuya counsels Sita on the duties of a wife. Sita

asserts that she is well aware of the same as she has already been educated by her mother and

mother-in-law.

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Worlds that are attended with great prosperity await those women to whom their

husband is dear, no matter whether he lives in a city or a forest, whether he is

propitious or adverse. In the eyes of women who are blessed with a noble

disposition the husband is the highest deity, no matter whether he is ill-mannered

or licentious or entirely devoid of riches. (550: Vol. I)

Anasuya reinforces the duties of a wife, irrespective of the vices or virtues of the husband.

As they proceed toward Dandaka forest they realize the dangers of forest life. Rama gets agitated

to see Sita being held by the ogre Viradha. Rama shudders to think of Sita being touched by

another man. He expresses his anguish saying, ―There is nothing more sorrowful to me than the

princess of the Videha country being touched by another, which is more painful even than the

death of my father and the loss of my kingdom, O son of Sumitra.‖ (560: Vol.I) Such a thought

which is like a foreboding, sows the seed of action in the mind of Rama against Ravana later

when he takes away Sita by force.

Another facet of Sita‘s personality is well brought out in that she advises Rama against the

killing of innocent animals. The very fact that a person carries a weapon in hand will instigate

him to execute violence. Sita draws reference to an ascetic whose mind became cruel, as he was

given a weapon by Indra to thwart his austerities. She uses very strong words to indicate that

‗cruelty without enmity‘ is one of the most heinous acts. She asks Rama what affinity is there

between asceticism and a Kshatriya‘s duty. She tries to impress upon him that he should lead an

austere life in the forest and not the life of a warrior. Rama takes the advice of Sita in good faith

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and considers it ‗wholesome‘. Rama defends his killing saying that it is his duty to protect the

sages from the ogres and rakshasas. Rama goes to the extent of praising Sita because only a

person who is dear to one‘s heart would advise. L Swaminathan, a critic hails Sita who had

foresight and advocated peace and says, ―Almost all statesmen in the world are of the opinion

that possession of arms will not be conducive to world peace.‖ (136)

Sage Agastya is earnest in acknowledging Sita‘s strength which lies in her never-changing

devotion, whereas generally women neglect their husband in times of adversity. Sita, according

to the sage, is free from such blemishes. She deserves to be on par with the divine women like

Arundati. Here again the parallel between the ordinary and the ideal is drawn.

In the Dandaka forest, for once, Sita loses her ‗faculty of judgement‘ and fixes her mind on the

object of wonder, the ‗jewel among antelopes‘. She behaves like an ordinary woman, intent on

getting the deer, as she considers it a source of diversion. Despite her awareness of what would

be ideal she insists on Rama getting it for her. ―This conduct of mine, actuated as it is by desire,

is violent and is deemed unworthy on the part of women.‖(652: Vol.I) This episode in the epic is

significant not only because it provides the twist in the tale but more chiefly because it provides

ample scope for a reader to study the character of the protagonist. The oft-quoted maxim that

going after materialistic things would cause misery is proven in the context of the golden deer.

Sita too has yielded to this desire. But once she hears the false voice of Rama, she expects

Lakshmana to run to his rescue. She lashes out at Lakshmana for not leaving her and attaches

wicked motive to his thought. Her fear and anxiety about Rama‘s safety make her utter the

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following words: ―You are as it were an enemy of your brother in the guise of a friend, O

Lakshmana, in that you do not rush to the help of your brother in this predicament. For my sake,

O Lakshmana, you wish Sri Rama to perish. Surely due to greed for me you do not follow

Rama‖. (657:Vol.I)

Lakshmana tries to assure her of Rama‘s safety, but she does not pay heed to his counsel. She

goes a step further suspecting even Bharata, who she thinks has contrived with Lakshmana to

possess her. She uses unjust remarks to the extent that even Lakshmana is unable to tolerate and

makes an observation on the fickle-mindedness of women in general. He says, ―I dare not make a

reply to you, since you are a deity to me. It is no wonder at all for women to utter words which

are not worthy of them…Since I who have spoken what is right have been castigated by you in

harsh words, fie upon you, who are going to perish inasmuch as you distrust in this way through

feminine nature…‖. (659: Vol.I) Lakshmana is faithful to his brother and regards Sita as his

mother. Hence when he is humiliated beyond toleration he pronounces a curse on her. Yet he

wishes that she ought to be protected by all the sylvan deities. This instance also brings out the

fact that it was expected of a woman to observe restraint of words against men; whatever may be

the circumstance she is in. The insult that she hurls on Lakshmana boomerangs and she is

subjected to inexplicable misery later. As an ordinary woman, she threatens to end her life, if

Rama were to be killed and beats her abdomen, overwhelmed with grief. The only justification in

Sita‘s favour can appear in the form of her extreme love for Rama and her anxiety about his

safety. She speaks ill of Lakshmana not out of real suspicion of his nature but out of despair. As

Kausalya says ―Grief eradicates patience, grief effaces learning. Grief destroys all; there is no

enemy like grief.‖ (397: Vol.I) This is true of Sita‘s situation.

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Nonetheless, she had to pay a heavy price for her behaviour. This instance throws light on the

stubbornness of will of Sita to get what she wants. The interaction with Lakshmana and the

painful sequel show how her stubbornness in a moment of despair leads her to degeneration in

basic etiquette. Though Sita seems to have lost her sense of judgement in her longing for the deer

and in suspecting Lakshmana‘s intentions, this episode highlights the feeling of insecurity in Sita

as she is left in the company of another man.

Sita could not direct the course of events. She was only a silent victim in the hands of destiny.

Sita who seemed firm and could even advise Rama regarding the tenets, suddenly appears to

have lost her discretion. This is obvious when she honours Ravana who appears in the guise of a

recluse. Though Ravana goes on to describe the physical beauty of Sita, she little realizes that it

is so unbecoming of a recluse to speak like that. Her thought at that time was centered on Rama

and not on the guest. She rejects his proposal emphatically and voices out her sole devotion to

Rama. She, ‗who harboured no vile motive‘ (666: Vol.I) trembled hearing the words of Ravana.

She did not have the presence of mind to suspect Ravana, as her mind was filled only with the

thought of Rama. She commits the mistake of doubting the innocent Lakshmana and believing

the wicked Ravana.

When she is sent to Ashokavana, Ravana makes several advances and proposals to Sita. The

point to be highlighted here is Sita‘s strength of character, after an apparent failing in the

previous episodes. Not encouraging Ravana, she places a blade of grass between herself and the

Ogre King. Her chastity becomes her armour, her virtue, her shield. It is referred as ‗Tapas‘

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which protects her. In Sanskrit it means ‗spiritual strength‘ as Jagadeesan puts it. This brings out

her inner strength, though she has a ‗lean and thin‘ physique. She categorically tells Ravana, ― I,

the lawful wife, firm of vows, of him who is constantly devoted to virtue, cannot be laid hands

upon by you, a sinner as you are…‖(689: Vol.I) Sita is born to stand for honour which cannot be

tainted by anyone. She says about herself, ―It is not possible for me to give a bad name for

myself on earth.‖ (ibid) These words gain greater significance in the light of events that take

place later. When she agrees to undergo the fire ordeal to prove her chastity she does not want to

live on this earth or leave the earth with a tainted name. Ravana gives her twelve months to

change her mind, little knowing about her resolve. (689: Vol. I)

A positive turn of events occurs when Hanuman reaches Lanka and spies Sita in the grove. She

‗looked miserable‘ due to her pang of separation, yet ‗immaculate‘, though she was ‗emaciated

through grief‘. Hanuman at once takes cognizance of her as she resembled Lakshmi: ―Perceiving

the aforesaid lady, who looked young and shone like gold and who resembled Lakshmi, (the

goddess of fortune) coveted by the world...‖ (67: Vol.II) He is also certain from her very looks

that she has been thinking only of Rama just as he knows that Rama‘s mind was filled with the

thought of Sita. Hanuman praises them as they are an ideal couple and that Sita is purity par

excellence. He says Sita has lived up to the expectation of the society that believes, ―...the

husband is the greatest adornment for a woman, greater than an ornament.‖ (69: Vol.II)

Hanuman‘s praise of Sita‘s virtue reflects the exalted character of Sita.

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Ravana stands defeated of purpose as he is unable to persuade Sita to accept his proposal.

Typical of a demon, he goes on to describe her physical beauty in vulgar words and declares

openly that he has lost interest in Mandodhari after meeting Sita. (79: Vol.II) Sita places a blade

of grass between Ravana and herself to avoid direct contact with him. She pleads with him to

leave her in peace and also advises him not to covet another‘s wife which is the greatest sin on

earth. Sita only pities Ravana as he has no well-wisher to deter him from committing a sin. Sita

has the power to reduce him to ashes but does not want to waste her ascetic power. Her devotion

to Rama is obvious in that she says that even to do that she has to seek the permission of Rama.

Ravana uses all the ogresses to force Sita by threatening her. Yet she considers their advice

‗cheap and sinful‘ (88: Vol.II) and tells them of her devotion to Rama. She cites the examples of

many divine women like Saci, Arundati and Rohini who exemplified this ideal of chastity and

whose footprints she wants to follow. At times, Sita loses hope and laments why Rama has not

come to rescue her yet. She has unshaken faith in his love for her that she even fears Rama might

have died unable to bear the separation. (95: Vol.II) Unable to listen to the taunts of the ogresses

she contemplates suicide. (100: Vol.II) She considers herself less fortunate as she knows that

death will come not before the appointed hour and feels remorseful for her stupidity of having

sent Rama to catch the deer.

Reading the most agitated mind of Sita, Hanuman is anxious to restore her confidence lest she

should take away her life. Before revealing his identity, he uses words carefully and recounts the

tale of Rama, his greatness and his abundant love for her. Sita is in a conflict whether to consider

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it all a dream or a reality. Her past experience teaches her to be cautious and does not want to

take any chances with a stranger. Hanuman wins her confidence only after he delivers the signet

ring sent by Rama, as a token of their love. He assures her that he has not spared any effort to

rescue Sita. Over-whelmed with joy on seeing the ring, she enquires about Rama‘s welfare. It is

to be noted here that Sita was well aware of the duties of Rama as a prince in exile. She

spontaneously asks Hanuman if Rama has been discharging his duties in spite of his suffering.

She does not forget to enquire about her mothers-in-law.

In her anxiety to see Rama, she pleads with Hanuman to bring Rama at once. Hanuman is willing

to carry Sita on his shoulders if she is so eager to meet Rama. Sita‘s strength of character is well

focused here as she refuses to go with Hanuman for two reasons. She wants Rama to get the full

honour of winning her back after defeating the Demon-King and the ogres. The second reason

that she emphasizes is that she does not want to touch another male of her own free will. This

comes by way of defence of Sita‘s character against the public criticism that she deserved to

prove her chastity as she was touched by a man other than her husband. She tells, ―Keeping

devotion to my lord in the forefront, O monkey, I do not wish to touch of my own free will the

body of anyone other than Sri Rama‖. (131:Vol.II) She is pained at the thought of how Ravana

carried her forcibly and continues, to say ―That I was forced into contact with Ravana was

because, being helpless, without a protector and having lost control of myself, I could not do

anything.‖ (131-32: Vol.II) Hanuman offered to carry her, taking pity on her and out of affection

for Sita. He feels sorry for having offended her. When Rama accuses her of having lived under

the shadow of Ravana, Sita tries to defend herself saying that she did not touch any one of her

own will.

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Hanuman wants a remembrance from Sita in order to tell Rama that he has actually seen her. Sita

recounts to him a very personal episode known only to Rama and herself. She tells him about

how the son of Indra once appeared in the guise of a crow and pecked at her bosom. Rama

punished the crow by destroying the right eye of the crow. With this she sends her regards to all

and tells Hanuman that she will survive only for a month. To know the strength of the ogres,

Hanuman destroys the grove. When asked about the intruder, Sita pleads ignorance. He is

brought before Ravana who is enraged. Though he plans to kill Hanuman, Vibhishana stops him

from doing so. He sets fire to his tail and Hanuman goes around the city torching everything that

comes his way. Hearing this, Sita is worried and prays for the safety of Hanuman. Her power of

chastity is such that she is able to cool down the fire. Hanuman recognizes it immediately saying,

―The fire does not burn me because of Sita‘s mercy…‖ (185: Vol.II) All the same, fear grips

Hanuman as he thinks he has been foolish in setting the city ablaze which might harm Sita too.

He is greatly relieved to find Sita unscathed as he knows the power of a chaste woman and says,

―By virtue of her asceticism, truthful speech and exclusive devotion to her husband, she can

consume fire; fire cannot consume her.‖ (188: Vol.II) Hanuman has been a great moral support

for Sita and goes to Rama to enable him plunge into action. While he reports to the monkey

hordes, he speaks in high approbation of Sita. These words of Hanuman are a kind of foreboding

of the imminent fire test that Sita has to take to prove her chastity. He is certain that fire will not

consume her. When she undergoes the fire ordeal she is not consumed by fire.

Sita appears again only in the Yuddhakanda. During the war she undergoes mental agony as

Ravana tries to deceive her by sending the counterfeit head of Rama. Both Trijata and Sarama

comfort her saying that Rama is sure to win. Hanuman tells her that it was her devotion that

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brought victory to Rama. Her joy knew no bounds and she was tongue-tied. She expresses her

eagerness to see Rama. Hanuman feels sorry for Sita for she had to bear the harsh words of the

ogresses. Sita feels that it was her own fault and fate which brought this woe upon her and that

the ogresses had to obey their master.

While Hanuman reports to Rama of Sita‘s eagerness to meet him, He commands Vibishana to

escort Sita, after she has had a bath and gets adorned with fine robes and jewels. She is surprised

at this but Vibishana tells her, ―You ought to do the bidding of your husband and Sri Rama, as he

has enjoined you to do.‖ (638: Vol.II) Sita obeys and appears as expected by Rama. Vibishana is

annoyed by the crowd of ogres and monkeys who have gathered to take a glance at Sita. He tries

to disperse the crowd as royal women do not usually appear in public. But Rama does not mind

their presence as they are his people. He says,

Neither apartments, nor costumes nor a protective wall nor again royal honours

constitute a veil for a woman. Her character is her shield. The appearance of a

woman in public is not condemned in times of adversity, in straits, in conflicts,

during the selection of a husband, at a sacrificial performance or at the nuptial

ceremony. The yonder Sita is in distress and beset with difficulty. There is no

objection to her appearing in public, particularly in my presence. (639: Vol.II)

Rama highlights here the value of a person‘s character which alone acts as a cover for a woman.

He anticipates public criticism and before he hears of any remark against Sita, he wants to prove

her character. The public could discern from the ‗stern gestures‘of Rama that he was displeased

with her.

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Rama speaks his mind that he fought Ravana to redeem his personal honour and not for the sake

of Sita. He had his family reputation in mind while waging a war. He expresses: ―Let it be

known to you that this exertion in the shape of war…was not undertaken for your sake…This

was, however, done by me in order to vindicate my good conduct and wipe off the obloquy

coming to me from all sides as well as the stigma on my illustrious House‖. (641: Vol.II) It was

unexpected of Rama to hurl such rude words at Sita. He tells her that he cannot accept her

anymore: ―Standing before me, even though suspicion has arisen with regard to your character,

you are extremely disagreeable to me even as a light to one who is suffering from sore eyes.

Therefore, go wherever you like, O Janaka‘s daughter, I grant you leave to do so this day‖. (ibid)

He disowns her as he calls her Janaka‘s daughter. He gives reasons for making such observations

because it was not accepted in those days to take a woman back who has lived in another man‘s

abode. He continues to say, ―What man of spirit and born in a noble family for his part would

take back with an eager mind a woman who has dwelt in another‘s house, because she has been

kindly disposed to him.‖ (642: Vol.II) Rama abides by the social taboo of his age and at the same

time tries to protect Sita against any scandal. It was unbecoming of Rama to ask Sita to set her

mind on anyone, be it Lakshmana or Satrugna or even Vibishana. Knowing Ravana‘s character,

he thinks that Ravana would not have spared her.

Sita is ashamed to hear such low words from Rama and is in tears. A little later she gathers

composure and gives a taunting reply to Rama:

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Why do you, like a common man, address to me, O hero, such unkind and

unbecoming words, which are jarring to the ear, as a common man would do to

an ordinary woman? I am not as you take me to be…. I swear to you by my

own character. Judging by the conduct of vulgar women you distrust the

womankind. (643: Vol.II)

As Rama refers to the forceful act of Ravana in carrying Sita away, she defends herself saying

that she was helpless in that situation and she did not do anything wrong on her own accord. ―I

was helpless when I came into contact with the person of Ravana. I did not act of my own free

will on that occasion. My fate is to blame on that score.‖ (ibid) She is deeply hurt and feels she

could have been repudiated earlier when Hanuman was sent as a messenger. All the trouble of

war and ‗fruitless hardship‘ could have been averted. She represents the lot of women when she

says, ―O jewel among the rulers of men, womanliness alone has been mainly taken into

consideration.‖ (ibid)

As a person devoted to her husband she expects that he also should have known her better. What

pains her most is the fact that Rama has not recognized her character: ―My exalted character was

not prized by you either…. Nay, my devotion as well as my chastity have all been ignored by

you.‖ (644: Vol.II) She pleads with Lakshmana to raise a pyre, not desiring to live anymore: ―I

no longer desire to survive, smitten as I am with false reproaches. I will enter a fire, which is the

course appropriate for me, renounced as I am in public gathering by my husband, who is no

longer pleased with my virtues‖. (ibid) Sita chooses to go through this ordeal on her own to

prove her chastity. She says, ―As my heart never turns away from Sri Rama, so may the god of

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fire, the witness of the world, protect me on all sides.‖(ibid) She enters the flames ‗with a

fearless mind‘. The God of Fire testifies her purity.

After coronation, Rama and Sita lead a couple of years in enjoyment and Sita expects a child.

But as ill-luck would have it, Rama asks his minister to feel the pulse of the citizens about their

opinion of Sita. Public opinion is valued by the kings who decide on the state of affairs based on

their feedback. Bhadra discloses that the people were talking both good and ill words about their

king and queen. Though they were all praise for Rama, they had a different view of Sita. They

felt Rama should have censured her after the victory. The public feel that the example set by the

king would have to be followed by them also. Bhadra quotes their words, who seem to say:

―Such conduct of our wives shall have to be suffered by us also, since whatever a king does, the

subjects follow.‖ (821:Vol.II) That will disrupt the entire moral order of the kingdom and so

Rama thinks seriously of the issue.

Rama agitated by the ill reports about Sita, calls his brothers for council. He says that what the

public feel cannot be dismissed as something insignificant. Both of them hail from noble

families. Rama says that after the victory in Lanka he thought twice before accepting Sita. ―So

on that account it dawned on me that I could on no account bring Sita to this city, who had dwelt

in Lanka with Ravana. To convince me Sita at that time entered the fire‖. (824:Vol.II) Sita

offered to prove her purity by entering the fire or end her life otherwise. Rama was convinced of

her devotion but he was bound to answer the public and his duty as king took precedence over

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his personal needs. At this juncture he affirms that he knew Sita well: ―…and my inner

conscience bears testimony to her purity and nobility.‖ (ibid)

Rama‘s grief knows no bounds and says no worse misfortune can befall anyone. It would not

have been easy for Rama to decide to abandon Sita for ever but it became necessary for him to

take such a hard decision not without agony. He wants Lakshmana to take Sita to some

hermitage and leave her there. He wants no time to be wasted in this regard lest even a slight

delay might change his mind. He anticipated such a censure by the public in Lanka itself and

hence thought for a while before accepting Sita. It is ironic that Sita‘s desire to visit the

hermitage should be fulfilled in this manner.

On hearing from Lakshmana about her visit to the hermitage, her initial reaction is one of joy.

She is excited about meeting the ascetics and gifting jewels and gifts to their wives. All the same,

she finds ill omens on her person that indicate to her of the impending misfortune. On seeing

Lakshmana cry she wonders if he is unable to bear separation from his brother, little realizing

that she was going to be separated from her husband permanently. Lakshmana laments unable to

compose himself worrying about the future of Sita. He says he prefers death to having to carry

out this command of Rama. Sita senses something very bad and wants him to speak the truth.

With a pained heart, Lakshmana speaks: ―You have been forsaken by the king afraid of the ill-

report circulating among the citizens, although you were proved to be free from blemishes even

in my presence, you should not take it otherwise‖. (829: Vol.II)

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Sita ―fell on the ground in utter despondency.‖ (ibid) She goes into self-pity and says she was

created only to suffer. Being free from sin she still suffers. But for the child she is carrying, she

says she would have ended her life. She has the responsibility to protect the line of Ikswakus.

She expresses concern for her mothers-in-law and also Rama, who she believes, is known for

righteousness. She collects her composure and vows to avert any censure of Rama in future. She

considers her husband as the sole refuge for,―… husband is everything to a wife-a god, the

family, the preceptor.‖ (830: Vol.II) She wants Rama to treat the citizens well as before. Though

shaken for a moment emotionally, Sita is resolved to face the challenge.

Sita arrives at the hermitage of Sage Valmiki who gives her refuge. From her very appearance,

the young ascetics know she is of noble birth. Sage Valmiki knows the reasons for her

banishment through his foresight and offers solace. Lakshmana feels sad for both Rama and Sita

and knows how agonized Rama would be after this. Sumantra consoles him saying that all

happened according to Destiny and assures that Rama‘s sons will rule the kingdom. He also

recounts the curse of Bhrgu that ultimately resulted in the separation of Rama and Sita.

After her abandonment she leads the life of a recluse. Rama arranges for Aswameda sacrifice

during which the sons of Sita and Rama, Kusa and Lava, recount the story of Rama‘s exploits

through a narration. Having learnt that they are his own children he sends word for Sita to testify

her purity of conduct the next day. Rama says: ―Let Maithili, the daughter of Janaka, take oath in

front of this assembly to remove blemishes from me also tomorrow morning‖. (916: Vol.II) Here

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again Rama is worried more about his personal honour than that of Sita. Sage Valmiki and other

nobles and sages agree to this, as they believe ―the husband is a god for the wife‖. (ibid)

It is recounted by Valmiki that Sita came there with ‗face downcast and hands folded,

inarticulate due to tears, keeping Sri Rama in heart‘. (917: Vol.II) Sage Valmiki vouchsafes for

Sita‘s purity and says he will ask her to prove it because Rama is afraid of public censure, though

he knew that she was chaste. (918: Vol.II) Rama accepts that there was public censure that made

him desert Sita, though he was assured of her devotion. He says: ―The censure by people is great,

due to which Maithili was forsaken. This Sita, O Brahmana was forsaken by me due to fear of

censure, although knowing that she was sinless, so please forgive me. I know these two are my

sons, the twins, Kusa and Lava, and yet let her chastity be acknowledged by the world and be my

love in her reinstated.‖ (ibid) The societal norms of the times forced Rama to abandon her.

Sita does not utter many words of defence nor does she cry as she did earlier out of despair. She

affirms her purity by saying briefly:

As I have not contemplated about anyone other than the scion of Raghu even in

mind, so the goddess Madhavi may provide space to me. As I worship Sri Rama,

in mind, speech and action, so the spouse of Madhava may grant space to me to

enter. As I have spoken the truth that I do not know anyone except Sri Rama, so

the earth-goddess may grant space to me. (919; Vol.II)

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Sita appears very firm in the end as she rejects both Rama and the society who rejected her. As a

critic points out it was Sita who left Rama in the lurch and not otherwise.

Kausalya

Kausalya is the first Queen of King Dasaratha and she is given the prominence due to her. The

very first reference to this queen comes when the king arranges for Putrakameshti Yagnya in

order to be blessed with children. Kausalya participates in the rituals and she is given the first

honour as the queens were given the payasa in the order of importance. Kausalya was given half

of that payasa and Sumitra and Kaikeyi were given their due.

Kausalya experiences joy hearing about the coronation of her son Rama. She prays for the

welfare of her son and indulges in religious observances the night before the coronation. She

gives gifts in the form of cows and jewels to people for the glad tidings. Her joy turns into a

sense of frustration and helplessness once she hears of Rama‘s exile. She faints, curses herself

and wishes to die. She says that she never enjoyed real happiness through her husband and was

reposing all joy on her son. Hence, for her the separation from her son meant inexpressible

sorrow: ―No good fortune or happiness was enjoyed by me in the past through the effort of my

husband. Hope was, however, entertained by me, O Rama, that with my son in power I might see

both in abundance‖. (270: Vol.I)

This shows the plight in which Kausalya was. Apart from the motherly sentiment that will not

allow her mind to be at peace after her son‘s separation, she has a feeling of insecurity. In the

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absence of Rama she fears abuse from her co-wives. She expresses her fear when she says,

―senior most though I am, I shall in my present plight hear many unpalatable words from my

junior co-wives, who will rend my heart.‖ (ibid) She goes to the extent of contemplating death as

she fears ill treatment, based on her past experience, when she says she was snubbed by

Dasaratha and even treated like a servant. Her sole refuge had been her son. Either she wants to

end her life or at least she wants to accompany Rama to the forest, to escape any bad treatment.

Though she is the supreme queen, her speech brings out the fact that Dasaratha cared for Kaikeyi

more. She is weak minded in that she cannot bear her son‘s separation.

Rama does not like the idea of his mother accompanying him to the forest as his father would be left

with no one to care for him. He explains to Lakshmana the duty of a wife and tells him that being the

foremost queen, it is unbecoming of Kausalya to behave like that: ―So long as such a husband, who is

not only a virtuous king but is staunchly adhering to his path, is alive, how can the empress, like an

ordinary woman who has lost her husband, actually depart from Ayodhya along with me?‖ (277: Vol.I)

A little later, Rama explains and reinforces the same idea to Kausalya. Rama tells her rather sternly,

―Moreover, it is sheer cruelty on the part of a woman to desert her husband.‖ (284: Vol.I) According to

Rama, ―For a woman, so long as she is alive, her husband indeed is her deity as well as her

lord….Carefully act in such a way that when I have departed the king may not suffer agony in the least

on account of grief caused by separation from his son. And, remaining vigilant, constantly do good to

the aged king, so that this poignant grief may not bring about his extinction‖. (285: Vol.I)

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Rama voices out the duty of a wife in the following words:

Nay, that woman who, though extremely noble and keenly devoted to sacred

observances and fasts, does not serve her husband, is sure to attain the destiny

of a sinner. Through service to one‘s husband even that woman who does not

offer salutations and is averse to the worship of gods secures the highest

heaven. Intent on doing that which is pleasing and good to her husband, a

woman should, therefore do service to him alone: this is the lasting duty

enjoined on a woman in the Vedas as well as in the Smrti texts. (ibid)

Though moved by sentiment, Kausalya gets convinced easily and she sees reason in whatever Rama

says. She prepares herself mentally to send Rama to the forest. She performs rites and does elaborate

worship for the welfare of her son and gives benedictions to Rama.

Rama has lot of concern for his mother and entreats Dasaratha to take care of Kausalya. He tells

his father,

This illustrious mother of mine, Kausalya, has not only grown old but is of a

generous disposition too and never speaks ill of you, O pious monarch! When she

is bereft of me and drowned in a sea of grief, although she has seen no suffering

before, O bestower of boons, you ought to show greater regard to her, so that the

poor lady may not fall a prey to grief caused by separation from me and, treated

with respect by you, who are worthy of adoration, and contemplating on me, may

survive under your care. (327: Vol.I)

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At the same time Rama sends instructions to Bharatha through Sumantra to give due and equal

respects to all the mothers. At the thought of Rama, Kausalya feels forlorn because she feels that

Dasaratha has wronged her by sending Rama to the forest. The following words of

disparagement of Dasaratha by Kausalya throw light on the kind of insecure feeling of a woman

whose life is wholly dependent on someone or the other:

The main support of a woman is her husband, the second is her son, the third is

her kindred; there is no fourth support at all, O king! Of the aforementioned

supports, you are surely no support for me. While Rama has been sent away to

the forest, I do not wish to proceed to the forest. Alas! I have been utterly

destroyed by you. This kingdom along with other kingdoms has been ruined by

you….I stand doomed with my son. The citizens have been ruined. Only your

son and wife feel greatly delighted.‖ (395: Vol.I)

The unkind words spoken by Kausalya clearly bring out her insecure feeling as the life of a

woman depends on her father, husband and son.

Exhorted thus by Kausalya, Dasaratha feels guilty of having done injustice to her. He appeals to

her not to utter such unpalatable words as he is already afflicted. At once Kausalya regrets for

what she has spoken and takes back her harsh words. She has no ill feeling towards her husband

as she becomes sympathetic and accepts that grief drove her to the level of hurling curses against

him: ―I know my duty, O knower of what is right and know you to be veracious. Something

unseemly was, however, uttered by me, stricken as I was with grief caused by separation from

my son. Grief eradicates patience, grief effaces learning. Grief destroys all; there is no enemy

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like grief‖. (397: Vol.I) There is immediate atonement in Kausalya for having hurt the king. Her

character gets elevated because of this transformation and presents a contrast to that of Kaikeyi.

Dasaratha takes Kausalya into confidence and laments over his separation from Rama. He recounts to

her how his past sin had been responsible for his agony of separation from his son. Earlier Kausalya

refers to her belief that past sin has a bearing on the present state. After the death of Dasaratha,

Kausalya lashes out at Kaikeyi directly for the first time. This is because she holds Kaikeyi responsible

for all the happenings: ―O cruel Kaikeyi, be satisfied. Having done with the king, O woman of evil

conduct, confidently enjoy the throne, which has no more enemies…. The race of the Raghus has been

destroyed by Kaikeyi at the instigation of Manthara‖. (411: Vol.I) She never regretted so much the

loss of kingdom as the loss of her husband and the exile of Rama. Her fear of having to live a

submissive life gets augmented when she says, ―Forsaken by Rama and deprived of our husband, how

shall we live in proximity to our co-wife, Kaikeyi, of wicked intention?‖ (412: Vol.I)

From the beginning Kausalya never had affinity toward Kaikeyi. While greeting Rama before

coronation she wishes that Rama brings glory to her relations and to those of Sumitra. She does

not refer to Kaikeyi. For the cruel act of Kaikeyi, she compares her to a female serpent. Though

she is the senior queen she has a feeling of being ignored by the king and that he was infatuated

toward Kaikeyi. Though her sentiment takes precedence over her reason during trying moments,

when others explain, she changes her attitude instantly. Kausalya has lot of concern for

Lakshmana‘s well being. She plays the role of an ideal mother-in-law toward Sita. She imparts

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good advice to Sita on the duties of a wife and treats her as her daughter. She is a well revered

character known for her calm and composure.

Sumitra

Sumitra is next only to Queen Kausalya and she plays a very reasonable role in the epic, as a

wife to King Dasaratha and as a mother to Lakshmana and Satrughna. Among the three queens

Sumitra appears as the most level-headed person in that she reasons out all the events and

appears to think of a practical way of handling any situation. Though she appears rarely in the

epic, she has a strong character. When Lakshmana wants to accompany Rama to the forest, she

does not grudge it. In fact, she knows about the filial bond which should be strong, in her

opinion. She has complete faith in both Rama and Lakshmana, and the latter being younger she

asserts that he should serve his elder brother at any cost. She says, ―Such is the rule of conduct

followed by the virtuous in the world that a younger brother should be subject to the control of

his elder brother.‖(331: Vol.I) She follows the patriarchal norms and harbours no ill feeling in

allowing her son to serve Rama. She does not have a mind of her own to express her feeling of

separation and accepts it as a matter of fact. In this she is different from Kaikeyi who experiences

a feeling of insecurity for herself and for her son Bharatha if Rama were to rule. She advises

Lakshmana to treat Rama and Sita well with due respect: ―Know Rama to be Dasaratha (your

father), look upon Sita (the daughter of Janaka) as myself (your mother) and esteem the forest as

Ayodhya (your home) and depart, dear son, happily‖. (332: Vol.I)

Sumitra consoles the distressed Dasaratha and Kausalya. She is all praise for the virtuous Rama

and says there is no cause for weeping as Sita is bold enough to accompany Rama to the forest

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and promises to take care of him. She also reminds the King and the Queen of their duty to

protect and pacify their subjects. She addresses the following words to Kausalya: ―Since all these

people too deserve to be comforted by you, O, sinless one, why do you harbour such grief in

your heart at this moment, O godly lady?‖ (343: Vol.I) This instance brings out the broad-

mindedness of Sumitra who does not give vent to sentiments like Kausalya nor does she revolt

against the code of rulership like Kaikeyi.

Kaikeyi

Kaikeyi is the daughter of Asvapathi, king of Kekaya. She is the youngest and the most favourite

among the three principal queens of Dasaratha. She is endowed with a ‗graceful appearance‘ and

most loved by the king to the extent that Kausalya feels she is ignored by the king. In the

beginning she has great regard for Rama and considers the news about his coronation as

‗delightful tidings‘ and deems it ‗a most welcome news‘. (220: Vol.I) Her primary reaction to

this news is one of joy as she has been a well wisher of Rama. She gently chides Manthara why

she is burning with jealousy. She treated Bharata and Rama with same esteem and even tells her

maid that Rama shows more concern towards her than even Kausalya. She does not suspect

either Rama or Dasaratha of plotting against her.

She is innocent till Manthara begins to corrupt her mind and turn her against both father and son.

The influence of Manthara on Kaikeyi is strong and immediate and Manthara is careful in

choosing words that would transform her instantly. The naïve woman is turned into a cruel,

unkind and obstinate woman, bent on achieving what she wished. The poet compares Kaikeyi to

a young girl who ‗has gone astray‘ (226: Vol.I) even though she possessed wisdom earlier.

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Kaikeyi immediately develops a feeling of envy towards her senior queen and fear born of

insecurity. She exhibits utter disregard for the king who begs her to withdraw her demands.

When Dasaratha goes to the inner apartment of Kaikeyi to break the news of Rama‘s coronation,

he is shell-shocked to see her distraught, lying in the sulking room. He pleads her to disclose the

reason for her sudden change in her temperament. He submits to her saying, ―Myself as well as

those who are mine are indeed subject to your control. I dare not thwart any purpose of yours and

must achieve it even at the cost of my life….you ought not to entertain any misgiving concerning

me‖. (231: Vol.I)

This shows how much he valued her. That Dasaratha sounded meek and submissive was fully

exploited by Kaikeyi so that she could press her demands easily. She knew that he could be

mended easily, ‗who had been pierced with shafts of love and was a slave to the promptings of

passion‘. She believed firmly that his infatuation for her could be converted into personal gain

and the king ‗brought under her thumb through mere words by Kaikeyi‘ (234: Vol.I) Dasaratha

had no way out except yielding to her demands.

While Kaikeyi knew the weakness of Dasaratha well, she understood his strength as well. It was

well known to her that the king would not go back on his words and that he would never swerve

from the path of dharma. She cites many examples from history about people, like Hariscandra,

who kept their word. She recounts how she drove the chariot away from the battlefield to save

Dasaratha from his enemies and nursed him. She was given two boons from him in return for

saving his life. Kaikeyi‘s contention is that such a valuable boon given by him should be fulfilled

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when demanded. Dasaratha is ensnared by this and if at all the boons have to be taken back it lies

only in the hands of Kaikeyi.

It is very shocking to hear from Kaikeyi that if Rama is made the king she will die the same day.

She says,

If Rama is installed I shall positively die this very day before your eyes,

drinking copious poison in your presence. If I behold Kausalya accepting

greetings with joined palms even for a single day, death will surely be

preferable to me. I swear to you by Bharata as well as by my own self that I am

not going to be satisfied by anything else than the banishment of Rama. (238:

Vol.I)

Dasaratha cannot believe that these words are uttered by her and asks her, ―By whom have you

been taught to pursue this evil, which appears as worth striving for? Like a woman whose mind

has been perverted by some evil spirit, you do not feel ashamed to speak to me.‖ (ibid) He

addresses her as a ‗cruel, petty-minded woman of sinful resolve and wicked deed‘ (239: Vol.I)

and yet she is unscathed by all these abuses.

The king who never pronounced a word against any woman is driven to the extent of saying,

―Woe unto womankind, who are malignant by nature and whose supreme concern is to advance

their own selfish interests.‖ (241: Vol.I) The very next words are directed against Kaikeyi in

particular. ―I do not speak of all women, but of Bharata‘s mother alone.‖ (ibid) Tormented by

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grief, Dasaratha curses Kaikeyi that ―Disrepute which has no parallel will surely encompass you

on all sides.‖ (244: Vol.I) This comes true as every character except Rama, speaks ill of her.

When Rama comes to meet the king, he asks Kaikeyi the reason for his father‘s dejection.

Kaikeyi uses her diplomacy in that she lures him into making a promise before disclosing the

truth. ―If you undertake to implement whatever the king says, whether it is good or evil, in that

case of course I shall reiterate everything.‖ (262: Vol.I) He says, ―Surely you do not cognize any

good point in me since you had to speak to my father, though you have greater authority over

me.‖ (265: Vol.I) That Rama treated Kaikeyi as his mother is evident from his words. This is

confirmed by his pacifying speech to Lakshmana later:

For, you know, O gentle brother, that no discrimination was made by me

between my mothers in the past nor was any distinction made even by her

between her son and myself. As such I cannot hold anything other than the will

of Providence responsible for her galling the king with pungent words, hard to

utter, urging him to stop my installation and sending me into exile. (279: Vol.I)

Sumantra represents the resentment of the public as they all reproached her. He uses harsh words

against her faintly hoping that they would bring about a change in her. He also tells the people

gathered that she behaved just like her mother caring little for her husband. He substantiates his

statement by narrating an instance in the life of Kaikeyi‘s parents wherein to know a secret

Kaikeyi‘s mother was willing even to sacrifice her husband. He says, ―Nay, the popular saying

on this subject that males take after their father and females after their mother appears to me as

true.‖ (319: Vol.I) Sumantra traces Kaikeyi‘s stubborn will to her mother and generalizes on the

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behavior of women. Thus not all women in Ramayana times seem to have followed the

prescribed norms of society.

That a woman nurtured ill feeling against a woman is clear from the instance when Kaikeyi

insists on Sita wearing the bark of a tree as dress and discarding her ornaments. It reveals her

‗evil-mindedness‘. Dasaratha disowns Kaikeyi:

O Kaikeyi of sinful resolve, do not touch my limbs, really I do not wish to see

you; you are neither my wedded wife nor my relation. I am no longer the

master of those who depend for their subsistence on you nor are they my

servants any more. I disown you, who are solely devoted to your selfish ends

and have forsaken virtue. (337: Vol.I)

The passage shows that women had an array of workers under their pay.The same king, who was

enamoured of her because of her beauty, has now disowned her as he finds her devoid of virtue.

The punishment has come in the form of abandonment for a woman who has failed in her duty as

a wife.

Bharata called back from his maternal uncle‘s palace suspects Kaikeyi of having caused some

misery: ―Is my own mother, Kaikeyi, who always seeks to gain her own ends, is violent and

given to wrath and accounts herself wise…‖ (420: Vol.I) This assessment of his mother reveals

that Kaikeyi by temperament was selfish. Her defensive discourse fails to convince Bharatha and

he condemns her as an evil force. He tells Sage Bharadwaja: ―Know this irate, vain, vulgar,

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though noble to all appearance, and cruel Kaikeyi, my mother of uncultured mind and sinful

resolve who esteems herself good-looking and is covetous of power…‖ (481:Vol.I) Sage

Bhradwaja defends her by shifting the focus to her being only an instrument of destiny. So there

remains a strong faith in the role of destiny in the socio-cultural matrix and it is authenticated by

the seers of the age.

Fritz Blackwell has a different view of Kaikeyi as he feels that ―she is a strong and fascinating

person‖ (144) While drawing a contrast between the characters of Helen and Draupadi, he says

that the former was passive whereas Draupadi and Kaikeyi were able to assert their rights.

Further he says that atleast Draupadi had other men to act for her while Kaikeyi had to act for

herself.

Manthara

It is referred in the Padma-Purana that Manthara was a celestial nymph deputed by the gods to

assist in the killing of Ravana by being instrumental in sending Rama to the forest. In Valmiki‘s

Ramayana, Manthara is cunning in that she openly says that her good fortune is tied with that of

Kaikeyi. Her selfish motive is reflected when she says, ―Great suffering is sure to come to me

due to your suffering, O Kaikeyi! And my advancement is sure to follow in the wake of your

advancement: there is no doubt about it‖. (219: Vol.I)

She projects as if Dasaratha has wronged her and that Kaikeyi has to fight to protect her interest

and that of Bharata. She tries to create a rift between the brothers and co-wives. She says that she

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will not receive the same respect when Rama is the king and that she and her son will have to

serve Kausalya and Rama respectively: ―In this way you too along with us will be reduced to the

position of her maid-servant and your son as well will surely be degraded to the status of Rama‘s

servant.‖(221: Vol.I)

Manthara is a woman who plays against woman. She tells that Rama will not do any harm to

Lakshmana but will surely act against Bharata. She instills fear of ill treatment by Kausalya, in

the mind of Kaikeyi, who had earlier disregarded her senior queen: ―It is improbable that your

co-wife, Kausalya, who has been slighted by you in the past out of pride born of your being

loved by your husband, will not repay her grudge.‖ (223: Vol.I)

Manthara‘s evil influence on Kaikeyi is both strong and instanttaneous. Manthara of sinful intent

wants Kaikeyi to exploit Dasaratha‘s love for her by asking him for the two boons. She says,

―You are ever beloved of your spouse….For your pleasure the king can literally lay down his

very life.‖ (225: Vol.I) She is very shrewd in knowing what will make king Dasaratha yield to

Kaikeyi‘s demands and asks her to cast away her ornaments and lie down in the sulking room to

attract the attention of the king. Manthara is highly manipulative in that she advises Kaikeyi to

ask for not only Bharata‘s coronation but also Rama‘s exile for fourteen years so that Bharata

will have established himself well as the king. It is a fine example in the epic to show how

women can be cruel to their own gender, through the character of Manthara in that she caused

much suffering for Sita and discomfort for Kausalya.

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Manthara was despised by many characters for the kind of evil influence she exercised on

Kaikeyi. Valmiki refers to how Kaikeyi was ‗taught by the hunchback to look upon evil as good‘

(226: Vol.I) Kaikeyi appears naïve in the beginning whereas Manthara is cunning from her very

first appearance. Dasaratha, bereft of Rama, laments to Kausalya despising the scheming nature

of both women. The simile used by the poet brings out Dasaratha‘s condemnation of the evil

perpetrated by them: ―Kaikeyi represents the submarine fire. It is the source of the welling up of

my tears. The words of Manthara are mighty alligators infesting its waters.‖ (391: Vol.I)

After his father‘s funeral, Satrughna drags Manthara on the floor, holding her by her locks, to the

shock of all the onlookers. This instance shows the fact that the letter of law spelt respect for

womanhood whereas it was not followed in spirit. So the social code of respect for womanhood

was more honoured in the breach than in the observance. However Bharata comes to the rescue

of the maid-servant and asks his brother to let her. Though Bharata also despises them both, like

Rama, he respects womanhood and says that women do not deserve to be killed by men.

The impression that is left behind in the readers about her is one of a crafty old woman and the

response evoked in them is one of condemnation. There is another perspective given about her

character. Swaminathan takes a sympathetic view that Manthara behaved the way she did

because the society did not recognize her wisdom. Instead it ridiculed her for her physical

deformity: ―Not only status was denied to this genius, she was a butt of ridicule. Society saw

only her ugliness and deformity. If society had treated her like any other woman, perhaps

Ayodhya would have a woman as Minister. Manthara was such a woman, a political genius‖.

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(229) In the view of L Swaminathan and Valmiki‘s own account, There is a motive for

Manthara‘s malignity.

V Rangan presents a different picture of Manthara while the popular view is to consider her and

Sakuni as having ―become by-words for scheming, cunning and destructive minds‖ (57) They act

as Nemesis, having brought about the fall of Ravana and the Kauravas respectively. Another

viewpoint is that their physical deformity is a reflection of the crookedness of their minds. In the

opinion of Rangan, Manthara is ―more sinned against than sinning‖ (65) He defends her saying,

―Manthara is endowed with an ability to look at people from an oblique angle which gives her a

perception of people‘s character that cannot be laughed off.‖ (57)

Urmila

Urmila is the sister of Sita, married to Lakshmana. She is referred to as an equally beautiful and

virtuous woman. But throughout the epic there is very little reference to her character. Yet there

are a few critics who point out that the sacrifice made by Urmila is equally great. If Sita was

separated from her husband, Urmila suffered a similar separation for a longer period. If there is

no representation for her sacrifice, it reveals society‘s negligence of the role of women. Urs

justifies the poet‘s marginalization of some of the characters like Urmila. Her character had not

been developed by the poet. ―It looks as though Valmiki has left it out deliberately to future

writers to work upon and develop such characters.‖ (64)

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Mandavi

Mandavi is the wife of Bharatha. Both Mandavi and Srutakirthi are the daughters of Janaka‘s

brother Kusadhwaja.

Srutakirthi

Srutakirthi is the wife of Satrughna. Except Sita, the other three brothers‘ wives have very little

role to play in the epic other than the fact that they are humble and devoted to their husband.

During the exile of Rama no reference whatsoever is made to the wives of Lakshmana, Bharata

and Satrughna. Though Rama enquires about all, he does not ask about the wives of other three

brothers. Later, he asks Bharata if his wife has given birth to an offspring.

Tara

Tara is the wife of Vali, the Vanara king of Kishkinda. She is very discreet and offers good

counsel to Vali at a very crucial stage. Sugriva seeks alliance with Rama and challenges his

brother Vali. Unable to stand the might of Vali, Sugriva flees. When he challenges Vali for a

combat for the second time at night, Tara senses some plotting and cautions Vali. Her intuition

warns her against Vali taking part in the duel. She favours Vali taking part in the duel in the

morning. She had the right to voice out her opinion to her husband. She knew that Sugriva would

have come with an ally. Being shrewd, she worded her advice carefully without hurting Vali: ―I

shall tell you something, O heroic king, even though I do not wish to find fault with you. Let the

salutary advice that I am going to give you be heeded and acted upon.‖ (790: Vol.I) Tara

highlights the goodness of Sugriva and favours a truce between the two brothers:

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The thick-necked Sugriva is considered as your great friend. You can thrive by

banking on the goodwill of your brother: there is no other way for you. If that

which is pleasing to me is intended to be done by you and if you recognize me

as friendly, follow my advice fully, as solicited by me, due to your being dear.

(791: Vol.I)

She uses her skill of language to the level best to dissuade Vali. But as death is ordained, Vali

does not pay heed to her advice. Vali who is highly confident about his prowess, reproaches Tara

instead of listening to her advice. He acknowledges her affection and love for him and that she

has been an ideal wife. Yet he wants her to return with the ladies, not willing to change his

decision. As a wife her duty is to pray for the welfare of her husband, which is the last resort

when her persuasion has failed. It is mentioned that she ‗was conversant with the sacred texts‘

and returned to her gynaeceum, ‗dumbfounded as she was with grief‘. (792: Vol.I) When Rama‘s

arrow struck him, Vali realizes that he should have listened to Tara‘s advice. Feeling sorry, he

wails, ―I was given by Tara, who knows everything, an advice which was correct and

wholesome. Disregarding it through ignorance, I have fallen under the sway of death.‖ (797:

Vol.I)

Perturbed by the news of Vali‘s death and full of sorrow, Tara beats her breast and wails. Unable

to bear separation, she rolls on the ground and wishes to die. Sugriva is grief-stricken to see Tara

in such a state. Though strong-willed, she is like any other woman who considers her husband as

the sole refuge. She is bereft of joy and hope. Even in grief, Tara knew that Vali invited death for

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his wrong doing. She tells Vali, ―Since Sugriva‘s wife was wrested and he was exiled by you,

this is the fruit reaped by you of that wrongdoing.‖ (807: Vol.I) She holds him fully responsible

for his death. As a woman, she is unable to bear the loss of her husband and wants to forgo food

and water in order that she can also die. Even when Hanuman tries to console her, she is intent

on following Vali. At the same time, she is worried about the future of her son, Angada. This

situation is similar to that of Andromache who worries over the future of her son, Astyanax.

Tara‘s strength of character is brought out when, though she feels aggrieved at the loss of her

husband, she accepts that what he did was unrighteous. She even expresses happiness at the

thought that Ruma can, at least join Sugriva after Vali‘s death. She rises in stature when she

shows concern for Sugriva and Ruma.

Tara happens to be the spokeswoman of women who are married to a hero. She voices out her

feeling that such women have to lead a life of fear and insecurity: ―Leaving me alone without a

protector for good, you have departed, O bestower of honour! A girl should never be given in

marriage to a hero by a wise man. Look at me, the wife of a hero, widowed in no time and

ruined.‖ (814: Vol.I) As the life of a woman is dependent on her husband, a widow feels totally

distraught. Tara laments, ―… I with my son have been ruined and along with you the goddess of

fortune is deserting me as well as my son.‖ (815: Vol.I) Sugriva is very much moved by the

laments of Tara and feels guilty that he has been responsible for her plight.

Though she appears as a practical woman, she cannot imagine a life without Vali. She urges

Rama to kill her so that she can join her husband in heaven. She has faith in Vali that having

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regretted what he has done and with Tara by his side, he would not seek the company of any

other woman. Tara thinks that Rama can understand the pang of separation as there is a likeness

of suffering. Knowing that Rama would shy away from killing a woman, she wants Rama to

consider her as Vali himself so that the sin of killing a woman will not descend on Rama. Rama

offers her salutary advice and says that human beings must accept what is ordained by

Providence and that ‗the wives of heroes do not wail.‘(821: Vol.I) She reconciles after this and is

given the assurance of protection by Sugriva.

Vali is all praise for his wife and she is also ‗famed throughout the world‘. She does not find

fault with Rama for killing Vali through trickery. Instead she praises Rama for his virtues. Tara

plays an important role in cementing the gap between Sugriva and Rama when the latter feels

that the former has not taken any step to search for Sita, as promised. Lakshmana enters the

palace of Sugriva, enraged at his inaction. Sensing that Lakshmana cannot be pacified easily,

Sugriva sends Tara to appease him. Sugriva has faith in her diplomacy and knows that

Lakshmana will not be unkind to a woman. Tara does her part well and explains to the visitor

that being a vanara, Sugriva is ‗accustomed to enjoying the sensual pleasures.‘ She defends

Sugriva saying that he does not deserve such harsh words from Lakshmana. She entreats him to

come to the inner apartments of the King, even though Lakshmana may feel abashed to be in the

presence of so many women. She reposes trust in the chaste nature of Lakshmana. She reasons

out why there is delay in Sugriva‘s action and takes personal responsibility to goad him into

action. She assures Lakshmana that Sugriva would even go to the extent of giving up his

kingdom and his wife to keep his word. Thus befitting her nature, Tara plays a significant role in

effecting reconciliation between Sugriva and the two princes.

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Ruma

Ruma is only sparingly referred as the dutiful wife of Sugriva. She does not appear on the scene

much.

Mandodhari

The first reference to Mandodhari is made in the fifth canto of Book Two, as the charming

beloved wife of Ravana. Though Ravana had many wives, Mandodhari is the principal queen of

Lanka. She counsels Ravana to keep away from Sita as she will not serve his purpose because

she is frail. Mandodhari and Dhanyamalini, the youngest consort of Ravana, feel the same about

Sita and refer to her as a ‗pale and wretched creature‘. Her advice to Ravana is due to the fact

that she does not want her husband to follow the unrighteous path. All the same she feels Sita is

in no way superior to her.

On hearing about the death of Ravana, her initial reaction is that he could not have been killed by

a ‗mere mortal‘ and considers it a shame. Later she realizes that Rama is not an ordinary mortal.

She not only condemns the immoral act of Ravana but also praises Sita for her virtues. She holds

him responsible for his own end. She reflects an air of superiority when she laments over the

death of Ravana: ―There are in your gynaeceum other young ladies superior to Sita in physical

charm, having fallen a prey to concupiscence; however, you did not perceive this through

ignorance. The Princess of Mithila is no match for me, much less superior to me, in birth nor in

comeliness nor again in urbanity‖. (624: Vol. II)

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She calls herself a ‗wretched woman‘ having been widowed by Ravana, as she did not imagine

she would be driven to this state. She praises the greatness of the Ogre king on the battlefield

while at the same time being aware of his violation of the ‗moral order.‘ Having been so devoted

to him she is unable to bear his loss. She is fully aware of the fact that the curse of so many

ladies of ‗noble lineage‘ who had been wronged by him, bought about his end. She says, ―The

popular saying that the tears of women devoted to their husband do not generally fall on the

earth‘s surface in vain has come true in your case.‖ (627: Vol. II) She is impartial as she feels all

his fortune has been taken away because of the one sinful act perpetrated by him.

Trijata

Trijata, the daughter of Vibhishana, plays a supportive role as she consoles the aggrieved Sita.

She tries to instill hope in Sita about Rama‘s arrival. In fact she said she dreamt of Rama

appearing in white robe which is a symbol of victory. She found Ravana on the threshold of

death in her dream. Among the frightening ogresses Trijata presents a contrast, with her typical

humane traits. She consoles Sita in despair and reminds her of the prediction that she would

ascend the throne with Rama and that she would bear sons. She also speaks of the positive omens

and signs on her person. The poet says that there is no falsehood in her affection for Sita.

Sarama

Being the wife of Vibishana, she is full of reverence for Sita. It is said that Sarama is endowed

with good qualities like compassion, firmness of resolve and sweet tongue. When Ravana sends

the head of Rama to deceive Sita into believing that Rama had been killed by him, it is Sarama

who exposes the deceit of Ravana saying that it is only the counterfeit head sent by him. She

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discloses all the plans of Ravana and says that he did not even listen to his mother‘s advice. She

assures Sita of certain victory for Rama.

Surpanaka

Surpanaka is Ravana‘s sister. When she visits the hermitage at Pancavati, at the very sight of

Rama, she falls in love with him and wants to marry him. She is so much attracted by the beauty

of Rama that she wants to marry him out of sheer infatuation. In both physical appearance and

moral aspect, being an ogress, she is a perfect contrast to Sita. She speaks her mind to Rama,

Ever since I saw you for the first time, I have sought you, the foremost among

men, as my husband with my mind. I am richly endowed with power. I am able

to range at will by dint of my strength. Be my husband for long. What can you

accomplish with Sita? Being deformed and ugly too, she is not worthy of you. I

alone stand as a match for you. Look upon me as your wife. (595: Vol. I)

Not only is she boastful of her merits but also considers herself superior to Sita.

Rama speaks to her in light vein that living with a co-wife is painful. He even suggests that

Lakshmana is best suited for her. At once Surpanaka changes her mind and longs to marry

Lakshmana. This shows how fickle-minded she was. However, Lakshmana confuses her saying

that she should marry only Rama. In a fit of rage she rushes at Sita to devour her. Rama gets

anxious and tells his brother, ―You should in no case jest, O son of Sumitra, with cruel and

unworthy people.‖ (596: Vol. I) After careful thought, Rama asks Lakshmana to mutilate her.

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Enraged by Lakshmana‘s cutting of her nose, she goes to complain to Ravana. She chides him

for his licentious nature. She also tells her brother that a king has to take care of others and

important matters without being engrossed in worldly pleasures. Surpanaka tells him about the

might of Rama and the devotion of Lakshmana and the beauty and loyalty of Sita. Though a

rakshasa woman, she praises the beauty and virtues of another woman: ―Rama‘s beloved wife,

wedded according to religious rites, has large eyes and a countenance resembling the full moon.

She is ever intent on doing what is pleasing and beneficial to her lord.‖(632: Vol. I) In the

presence of Rama, she put down Sita. But in the heart of hearts she knows the unsurpassing

beauty and devotion of Sita. She further instigates Ravana to abduct Sita, as she convinces

Ravana that a man who has Sita as his wife is sure to live in bliss. Surpanaka‘s constant pestering

and her account of Sita‘s beauty has an impact on Ravana‘s thinking. She also instills a feeling of

revenge in Ravana for the kind of physical assault executed on her by Rama and Lakshmana.

This episode marks yet another turning point in the epic. Though she reports that she was spared

by Rama as he was afraid of killing her, she is not aware of Rama‘s respect for womanhood.

According to Karline Mclain, the distinction between Sita and Surpanaka is basically between

masculine ideologies of ―Indianness‖ as Sita is a model wife whereas the latter represents

―otherness‖, i.e the sexually corrupt ―other‖ woman. (38)

Anasuya

She is the wife of Sage Atri and leads a pious life full of austerities. She has gained enormous

power through her chastity and asceticism which is recounted in the Puranas. Anusuya has

become a celebrity through her devotion to her husband. It is given in the footnote:

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We read in the Puranas how Sage Mandavya once pronounced a curse against a

hermitess, Sandili by name, who was a friend of Anusuya, that she would be

widowed one morning within the next ten days. The hermitess in her turn

pronounced a counter-curse saying that there would be no dawn any more.

Alarmed at this gods approached Anusuya, who by virtue of her asceticism

converted the period of ten nights into one and in this way averted the death of

the hermitess‘ husband and accomplished the purpose of gods. (549: Vol. I)

This is a fine example to show how chaste women were endowed with power.

When Sita comes to the hermitage of Anusuya, she recounts her own story from birth till her

marriage and the reason for their exile. Anusuya enlightens Sita as to the duties of a wife and the

power of a devoted wife:

Worlds that are attended with great prosperity await those women to whom their

husband is dear, no matter whether he lives in a city or a forest, whether he is

propitious or adverse. In the eyes of women who are blessed with a noble

disposition the husband is the highest deity, no matter whether he is ill-mannered

or licentious or entirely devoid of riches. (550: Vol. I)

This sums up the kind of relationship that was expected to exist between husband and wife in the

Ramayana age.

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Sabari

Sabari is yet another ascetic woman who shows great hospitality to Rama and others. An aged

woman endowed with yogic power ascends to heaven after rendering service to Rama.

Swayampraba

In Kishkinda, the monkeys search for Sita and get trapped in the dense forest. There dwells an

ascetic woman who provides them shelter before showing them the way out of the forest.

Ahalya

Ahalya, the wife of Sage Gautama practised severe austerities for several years in the hermitage.

One day Indra enters the hermitage in the guise of the sage and entices Ahalya. He tells her in

haste, ―Those hankering after enjoyment do not await the time favourable for conception, O

highly composed lady! I, therefore seek union with you, pretty woman!‖ (127: Vol. I) In the

absence of her husband, Ahalya is tempted to enjoy physical union with Indra. Sage Viswamitra

says of this instance, ―on recognizing him to be Indra, disguised as Gautama, O scion of Raghu,

the misguided woman set her heart upon Indra in her eagerness to embrace the ruler of gods.‖

(127: Vol. I) Ahalya fears punishment for her ignoble act and wants Indra to guard her by

leaving the place quickly: ―With her inner self gratified she said to Indra, ‗I stand accomplished

of my purpose, O jewel among gods. Depart from this place at once, O lord! Guard your own

self as well as me in every way from the notice of Gautama, O ruler of gods‖. (127: Vol. I)

As Gautama returns early, he identifies the culprit. He calls Ahalya ‗immoral woman‘ and she is

punished in such a way that she had to live in that hermitage ‗unperceived by all created beings‘

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(128: Vol. I) According to Valmiki‘s version, Ahalya knew it was Indra whereas there are

different versions that plead Ahalya‘s innocence.

Ahalya leads a life of austerity and her severe penance and sincere remorse bring about her

redemption. That she was changed into a stone symbolizes that an erring woman was made

insensitive. When Rama visits the hermitage, Ahalya regains her former self and her austerities

purify herself. She becomes one among the Pativratas. In this instance it is stated that Gautama

did not allow Indra to go scot-free. He punished him with a shameful curse.

Tataka

Tataka was the daughter of Suketu, a powerful Yaksa. She was beautiful and powerful and was

married to Sunda. Sunda died due to the curse of Sage Agastya and to avenge the death of her

husband, Tataka, along with her son Marica, attacked the sage. Enraged by that, the sage

pronounced a curse upon her and she changed into an ugly ogress. She kept disturbing the

inhabitants of the forest.

Sage Viswamitra approaches Dasaratha to send Rama to get rid of Tataka. After much hesitation,

Dasaratha agrees to send him. The king feared that as Rama was just sixteen years old he might

not be able to face a mighty ogress. Warned by Sage Viswamitra that a king should not go back

on his words, Dasaratha sends Rama to the forest. However, the sage teaches him the art of using

different kinds of weapons. He briefs him about Tataka and asks Rama to kill her instantly.

Rama hesitates to kill her and says, ―I do not really feel inclined to kill her, protected (as she is)

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by her womanhood.‖(75: Vol. I) Though it is not dharmic to kill a woman, Sage Viswamitra

cites an instance of how Indra had to kill Manthara, daughter of Virocana and Lord Vishnu had

to kill the wife of Sage Bhrgu. The sage justifies that only ‗women characterized by impiety

were killed‘ (74: Vol. I) Rama wants to mutilate Tataka and leave her inactive but convinced by

the words of the sage, he kills her.