Slokam 7

Sri Rama,  as the avatar of the Paramathma, is described as riding in a chariot with protective armor, both provided by Indira.  Sri Rama severs the heads of Ravanna one after another with His Brahmastra.

Sri Rama is re-united with Sita.  Then follows one of the three most “controversial” parts of the Ramayana.  Sri Rama is said in this slokam to ask Sita to take the test of agni pariksha (or the test of walking over fire.  Innocence would be proven if the person is not impacted by the fire. The guilty would be consumed in the flames. 

The controversy has its roots in the following question

·         Sita Devi was abducted. So what happened to Her is not Her fault. Should she be punished for what was not instigated by Her? 

Extraction from the website  https://www.templepurohit.com/sitas-agni-pariksha/

Post the war with King Ravana, Lord Rama once sends Vibhishana to bring Mother Sita to his presence. Lord Rama informs Sita that the dishonour meted out to him and the misdeeds committed by Ravana have then been cleared out. He adds saying that this victory of his was only possible with assistance of Hanuman, Sugreeva, Vibhishana and the other vanaras.
Lord Rama then refuses to embrace his beloved wife, Sita and he makes a harsh declaration to Sita in front of the other warriors present there. He says that he fought this battle, not for her but to establish Dharma. By those very standards of dharma, he adds saying that he has decided that since his wife, Sita has lived under the shelter of another man for a long time, as the king of the dynasty of Raghu, of the dynasty of Ikshavaku, it would be improper for him to accept her as his wife again. He says that Sita was free to accept anyone from the great warriors present there as her husband.

प्राप्तचारित्रसंदेहममप्रतिमुखेस्थिता |
दीपोनेत्रातुरस्येवप्रतिकूलासिमेदृढम् ||
तद्गच्छत्वानुजानेऽद्ययथेष्टंजनकात्मजे |
एतादशदिशोभद्रेकार्यमस्तिनमेत्वया ||
Translated to: Lord Rama says, “You, with a suspicion arisen on your character, standing in front of me, are extremely disagreeable to me, even as a light to one, who is suffering from a poor eye-sight. O Seetha! That is why, I am permitting you now. Go wherever you like. All these ten directions are open to you, my dear lady! There is no work to be done to me, by you.”

However, Sita who was delighted at the very sight of her husband was devastated hearing the words of Lord Rama. Her tears of joy, seeing Lord Rama after eleven months, soon turned to tears of sorrow. Hearing that unpalatable speech of her beloved husband, Sita who used to hear pleasing words alone from her lord, was very much trembled for long, like a creeper attacked by the proboscis of an elephant and thereupon shed tears. Amidst the others who were present there, Sita bent her head in shame hearing the words uttered by Lord Rama. She bathed in a pool of tears. Then she wiped her faced and spoke the below words in a soft tone:

किंमामसदृशंवाक्यमीदृशंश्रोत्रदारुणम् |
रूक्षंश्रावयसेवीरप्राकृतःप्राकृताम्इव ||
नतथास्मिमहाबाहोयथात्वमवगच्छसि |
प्रत्ययंगच्छमेस्वेनचारित्रेणैवतेशपे ||
Translating to: Sita says, “O valiant Rama! Why are you speaking such harsh words, which are violent to hear for me, like a common man speaking to a common woman? O the long-armed one! I am not the one in the way you understand me. Have a faith in me. I swear to you by my own character.”

Sita’s Agni Pariksha
Sita pleads Rama to not speak such words. She says that it was not according to her own will that she was abducted by the demon and held captive. Though she stayed at Lanka, she remained devoted to her beloved husband, Lord Rama. She questions Lord Rama as though why he did not abandon her at the time when Hanuman visited Lanka. Later on, she asks Lakshmana to arrange for fire. She adds saying that this was the only remedy to this disaster created. She no longer wished to survive with the burden of these false blames, by her own husband.

अप्रीतेनगुणैर्भर्त्रात्यक्तायाजनसंसदि |
याक्षमामेगतिर्गन्तुंप्रवेक्ष्येहव्यवाहनम् ||
Translating to: Sita says, ”I will enter a fire, to obtain the only course appropriate for me, who has been abandoned amidst an assembly of men, by my husband who was not satisfied with my traits.”

It was Sita’s decision to take the Agni Pariksha herself. She wanted to prove her purity to her husband who questioned her character, in front of the others. Lakshmana upon understanding the intentions of his brother, set up as a pyre. The ones who witnessed this event stood shocked and uttered no words. Sita then worships the brahmins and other Gods and joined her hands in the vicinity of fire. She says that it was Agni deva (God of fire) who will now protect her. With the presence of many others, Sita entered the blazing fire. All the gods, Gandharvas and the others witnessed Sita entering the pyre from Heaven in a state of shock.

सातप्तनवहेमाभातप्तकाञ्चनभूषणा ||
पपातज्वलनंदीप्तंसर्वलोकस्यसंनिधौ
Translating to: That Seetha, with the shining of fresh refined gold and decked with ornaments of refined gold, plunged into the blazing fire, in the presence of all people.

To question Lord Rama on his silence, the gods have reached the city of Lanka. Gods namely, Kubera – the King of Yakshas, Yama (lord of death) together with the deceased ancestors, Indra (Lord of celestials), Varuna (the lord of waters), the illustrious Lord Shiva – the great deity who bears the device of a bull as his banner and having three eyes, Brahma who was the creator of all the worlds and the best among the knowers of sacred knowledge all these together reaching the City of Lanka in aerial cars, shining like the sun approached then Lord Rama. The together ask Lord Rama as though how he could ignore Sita who jumped into the fire.

Post the Fire Test
Meanwhile the fire god – Agni, showed up and carried Sita in his arms. He hands her over to lord Rama and says that no sin exists in her. He says that her character has been good and she has never been unfaithful to Lord Rama. In the city of Lanka where she was held captive, he informs Lord Rama that she was guarded by rightful female-demons with horrible intellect.

तरुणादित्यसंकाशांतप्तकाञ्चनभूषणाम् |
रक्ताम्बरधरांबालांनीलकुञ्चितमूर्धजाम् ||
अक्लिष्टमाल्याभरणांतथारूपामनिन्दिताम् |
ददौरामायवैदेहीमङ्केकृत्वाविभावसुः ||
Translating to: Bearing in his (Agni Deva) arms the youthful Seetha, who was shining brightly as the rising sun, was decked in ornaments of refined gold, attired in a red robe and wore dark curly hair, who was further adorned with ornaments of flowers, which had not abraded (on her entering the fire and coming out of it), who was absolutely beyond reproach and looked just the same (as she did while entering the fire and coming out of it), who was absolutely beyond reproach and looked just the same (as she did while entering the flames), the fire-god restored her to Rama.

Agni deva says that although Sita was allured and tortured in different ways, she never gave up the devotion towards her husband, Lord Rama. He then commands lord Rama to accept her as his wife and that she was not at all sinful.

विशुद्धभावांनिष्पापांप्रतिगृह्णीष्वमैथिलीम् |
नकिंचिरभिधातव्याअहमाज्ञापयामिते ||
Translating to: Agni Deva says, “Take back Seetha, who is sinless, with a pure character. She should not be told anything harsh. I hereby command you.”

Hearing to the words of Agni deva, Lord Rama was filled with tear of joy. He then reveals the intention behind his silence. He says that it was due to the talks of the various people in the kingdom that he had to take a step back. Lord Rama knew that Sita had undivided affection towards him. He says that Sita who was the daughter of Janaka, is completely pure in her character, in all the three worlds and can no longer be renounced by me, as a good name cannot be cast aside by a prudent man.
अवश्यंचापिलोकेषुसीतापावनमर्हति |

दीर्घकालोषिताहीयंरावणान्तःपुरेशुभा ||
बालिशोबतकामात्मरामोदशरथात्मजः |
इतिवक्ष्यतिमांलोकोजानकीमविशोध्यहि ||
Translating to: Rama says, “Sita certainly deserves this purity ordeal in the eyes of the people in as much as this blessed woman had resided for a long time indeed in the property of King Ravana. The world would chatter against me, saying that Rama, the son of Dasaratha, was really foolish and that his mind was dominated by lust, if I accept Seetha without examining her with regard to her chastity.”

Appreciating Lord Rama for his thoughtfulness, the Gods then blessed the couple and left to heaven. Just then king Dasaratha meets his beloved son after a long while and is filled with joy. Dasaratha, father of Lord Rama then embraces lord Rama in his arms and congratulates him on his victory. He then addresses Sita as his daughter and appreciates her for her deeds, which no other woman could have done. He explains Sita that this was done by Rama only for her welfare and in order to demonstrate her purity to the rest of the world. After blessing his sons and daughter-in-law, Sita, Dasaratha leaves the scene.

सुदुष्करमिदंपुत्रितवचारित्रलक्षणम् |
कृतंयत्तेऽन्यनारीणांयशोह्यभिभविष्यति|
Translating to: Dasaratha says, “This act (of entering into fire) which has been done by you and which reveals your true character, my daughter, is the most difficult task to perform for other ladies and will overshadow their illustriousness.”

This marks an end to the episode of Agni Pariksha in the Valmiki Ramayana. Even when she was held captive, it was not possible for Ravana to even touch the lotus feet of mother Sita. Sita is the mother of the universe and the supreme goddess of fortune. Lord Rama is the Supreme Personality and he knew everything. He was just playing the role of a human. He believed that Sita and he himself were one and both cannot be separated like the Sun and its light. End of the day, Lord Rama embraced Sita and told he never doubted her but it was his duty to satisfy the minds of others and to retain respect as a King. The exile was almost over and on reaching Ayodhya, Rama was crowned, The King of Ayodhya. Hanuman, an ardent devotee of Rama, sat at his feet.Sri Rama ruled over Ayodhya for many years. This explains the fact that Lord Rama set very high standards for human conduct and behaviour with His exemplary qualities.

The sympathy for Sita Devi, among all those present,  is apparent.  Sri Rama’s intent to demonstrate her purity is also apparent.  It is only after she takes the test, that Sri Rama’s real depth of love and affection for His Wife emerges.  

Sri Rama knew very well that Sita would not have allowed Her chastity to be violated. Yet He had to establish that as an undisputable fact.  He had to do it right away after the battle so there is not even the slightest chance of a whisper campaign starting to emerge.

He was very particular that there should be no questions raised on the issue by anyone.  He was putting the matter to rest right upfront.

Sri Rama, as the purest king ever to sit on the throne on planet earth,  knew that the example that He sets would be the determining factor on how human society modelled its future development and growth. 

His happiness on Sita successfully passing the test of her sanctity,  clearly establishes his love for Her.  There is no doubt whatsoever of His feelings for His dear Wife.   As the heir to the throne of Ayodhya,  He had to cater to the needs of His larger family of subjects. 

We have to keep in mind that Ramayana is a timeless epic. Sri Rama’s purity of intent and purpose had to be timeless.  It had to inspire and uphold the principles of morality forever. 

He had not only to be pure, but He had to be seen to be pure, beyond any doubt.  This is a tough call for anybody.  The magnitude of the task on His hand to establish purity becomes apparent  when we guage the reactions of the people.  Once it was established that Sita was indeed pure, and therefore had every qualification to take on the status of a Queen, the questioning of the people does a complete “U” turn and was pointing its finger on Sri Rama.  The question was – should Sri Rama have subjected His wife to the ordeal of agni pariksha,  when in fact she had just emerged from the ordeal of captivity by Ravana.

Assuming Sri Rama did not put Her thru the Agni Pariksha,  He would have undoubtedly come out as a hero and have been admired by everyone.  But Sita would have carried the shadow of questions on Her chastity right through Her life.  There would have been whispers galore and comments as well. 

Sita would not have been accepted by the people as their queen.

Sri Rama faced the same situation with Vali as well.  He needed the Vanara army to be on his side,  but could not enlist the support of the adharmic Vali. That would have been a compromise that would have had dire consequences later.  Sri Rama, as king, would have been identified as someone that is prepared to make compromises on moral principles for personal gain.

Sri Rama could not possibly do two opposite things at the same time and come out as a winner in both.  He could have accepted Sita as she was and subjected her to humiliation from subjects for the rest of her life, or he could  subject her to the test and paint himself as a non-compassionate,  in-human,  and heard-hearted person, who only cared about His own public image.

Life presents all of us repeatedly with these situations.  We are all required to make tough choices under extremely difficult circumstances.  We are required to make choices that seem to be no-win situations, no matter what we do.  This condition of being thrown into contradictory situations, is a characteristic of our lives.  Both situations have their pitfalls.  Unlike Sri Rama,  we are not endowed with knowledge of the implications of choosing one or the other paths.  We often rely on “gut feeling” and make blind choices with disastrous consequences.

We are put into these situations only for one purpose,  and that is to surrender at the feet of the Lord.  Purity of intent,  acceptance of consequences,  can only result from complete surrender.  Our surrender will not materialize unless we are faced with an obstacle that we cannot overcome. We surrender with the request for help to overcome the obstacles.  Once help is received and the obstacles are overcome,  we again revert to our earlier path, of attempting to experience and lead life on our own. Again, life throws obstacles in our path.  The cyclical process goes on and on until realization sets in.  Unwavering Bhakthi is the solution.  But the path of attainment is filled with obstacles and challenges that are way above our capabilities. 

The slokam goes on to say that the vanaras who were killed in battle were revived by the devas.  The Vanaras fought the battle with the Paramathma,  with no expectation of a reward. The battle was fought by the vanaras without any expectation of a reward.  Any act that we perform with no intent of gain,  will not result in harm to anyone including our own selves.

Accompanied by the vanaras,  Vibhishana, Sri Rama and Sita Devi return to Ayodhya in the ariel craft Pushpaka. 

Extract from Wikipedia

Ramayana[edit]

In the Ramayana, the pushpaka ("flowery") vimana of Ravana is described as follows:

"The Pushpaka Vimana that resembles the Sun and belongs to my brother was brought by the powerful Ravana; that aerial and excellent Vimana going everywhere at will ... that chariot resembling a bright cloud in the sky ... and the King [Rama] got in, and the excellent chariot at the command of the Raghira, rose up into the higher atmosphere.'"^[3]

It is the first flying vimana mentioned in existing texts (as distinct from the gods' flying horse-drawn chariots). Pushpaka was originally made by Vishwakarma for Brahma, the  god of creation; later Brahma gave it to Kubera, the God of wealth; but it was later stolen, along with Lanka, by his half-brother, king Ravana.

Ravana abducted Sita Devi, using his Pushpaka as transport over the ocean.  It is appropriate that Sri Rama used the same for the return from Lanka.  It must be pointed out that Garuda is the vahana of the Paramathma. It is not only His official vimana,  it is also the protector of His dharma.  The Paramathma, being in pervasion of all His creations,  does not need a vehicle of transportation to move from one place to another.   For one who creates and  controls the primordial forces of mother nature, there is no need for a vehicle of transportation.  He is present everywhere and in everything simultaneously. 

Let us recall Prahaladha’s statement to His father Hiranyakshipu that the Paramathma is present in pillars and in every particle of dust.

In the Treta Yuga,  it is apparent that whether it was weapons,  transportation aircraft, engineering skills for building bridges, these were all the product of tapas.  In the modern world also,  innovations are the product of mental effort.  However,  the effort of the tapas is given as a grant by the devas to the tapasvi,  who can then,  in his individual capability, harness the forces to fashion the object.  In the modern way of tapas,  there is no conscious invocation of a superior deva.  The modern tapas uses “rationality” to align the forces of mother nature to produce a product.  Rationality is the primary endowment (although it is not acknowledged as such), and everything else is a manifestation of that endowment.

It is the easiest thing in the world to pass the blame and criticize others. 

There is always a side to the story that we cannot even imagine to exist.  We have to be in the other persons place to understand the predicament and the conflicts.

The major lesson from the slokam for us is to never stand in judgement of actions of anyone other than ourselves and our “own” actions.