The Ideal Couple: PART-7

Today we will properly understand the episode of Agni Pariksha and get enlightened. It's actually Agni Pravesha and not Pariksha as Rāma never demanded it. So, let's learn about the events which led to the Agni Pravesha.

Seeing Sītā standing before Him, Rāma began to express His heart's feelings through words which appeared to be harsh.

• "You have been won back by me after conquering the enemy in the battlefield, my dear Lady! That which is to be done through human effort, has been accomplished by me.
• My wrath has come to an end; the insult and contempt against the enemy have both been obliterated by me. Now, my prowess has been seen by all. Today, my toil has borne fruit and I have fulfilled my promise. I am the master of myself.
• The wrong that was done to you when you were separated from me and taken away by a fickle-minded demon, which was ordained by the destiny, has been corrected by me as a human being.
• What is the use of a prowess, however great, of that weak-minded man who does not wipe out, by his energy, the insult fallen to his lot?
• The praise-worthy act of Hanumān in the form of crossing the ocean and destroying Lanka, has borne fruit today. The endeavour of Sugrīva, who exhibited his prowess on the battlefield with his army and tendered a good advice, is fruitful today. In that manner, the exertion of Vibhīshana, who after deserting his evil brother sought my presence, is fruitful today."

Hearing these words, Sītā's doe-like eyes were filled with tears. She looked at Rāma with pain and love and patiently waited to hear the rest of His speech.

Rāma, whose heart was torn with the apprehension of public scandal, continued addressing His beloved Sītā in the midst of Vānaras, bears and demons.

• "What a man should do in order to wipe out an insult, I have done it by slaying Ravana for I wanted honour.
• You have been won by me, whose mind stands purified by asceticism just as the unapproachable southern quarter was conquered by the Sage Agastya.
• Let it be known to you that this endeavor in the form of war, which has been successfully carried out due to the strength of my friends, was not undertaken for your sake. Let there be prosperity to you! This was done by me in order to keep up my good conduct and to wipe off the evil-speaking from all sides as well as the insinuation on my own illustrious dynasty.
• You, with a suspicion arisen on your character, standing in front of me, are extremely disagreeable to me, even as a light to the one who is suffering from diseased eyesight.
• O Janakātmajā! 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."

Here Rāma's words should be interpreted carefully. He made it clear to Sītā that He wasn't attached to Her in any way. Attachment was clearly different from love. As a King, Rāma was indeed not attached, bit we know that Sītā and Rāma were one soul in two forms. Their relation was beyond all kinds of attachment. The war was predestined and was fought as a part of Rāma's duty and to protect and prove His honour, just as Sītā Herself had told this through Hanumān. I heard this beautiful interpretation from a very reliable source- 'Rāma's honour was Sītā's honour too, so He actually meant the honour of Sītā while mentioning that of His.' This perspective is also very interesting!

Rāma told that the war was not fought for Sītā's sake. When we tell someone that we did something for their sake, it builds a pressure and bondage on that person to reciprocate our action. This would curb his/her free will. Rāma, on the other hand, liberated Sītā from all sorts of ties and declared that She didn't owe Him anything and was free to go wherever She wanted as all the ten directions were open to Her. Let's understand this. Sītā was previously held captive in Lankā. Since She had been released, She had the right to choose Her future. So Rāma indirectly granted Her the freedom to do so even though His statements appeared to be harsh. The comparison of Sītā with the lamp and the diseased eye was a subtle glorification for Her. According to Rāma, Sītā's presence with a suspicion hurled at Her by others (He said 'a suspicion,' NOT 'His suspicion') was like the light that is before the one with a sore eye/poor eyesight. When a lamp is placed before a person with a diseased eye, the light appears to be irritating to him/her. Unaware of the light's worth, he/she would find it to be of low nature. However, the lamp is not at fault because of that person's folly. Similarly, when Rāma made this comparison, He pointed out the wrong perception of the people and placed Himself in their place. He cleverly conveyed to Sītā that She was sinless and the people were at fault since they were unable to realize Her greatness. Holding this as a reason, Rāghava proclaimed Sītā's freedom and told Her to go wherever She desired. One can cross-check all the analysis by reading the quoted verses again.

Rāma continued to address Sītā,

• "Which noble man of an illustrious race, with an eager mind, would take back a woman who had dwelt in another's abode?
• While mentioning greatly about my lineage, how can I accept you, who was in Rāvana's lap unwillingly and seen by him with evil looks?
• The honour has been restored by me and You were won by me with that end in view. For me, there is no intense attachment in you. You may go wherever you like from here.
• O gracious Lady! This has been spoken by me today, with a resolved mind. Therefore, set you mind on Lakshmana or Bharata, Shatrughna, Sugrīva or Vibhīshana. Make your choice, O Sītā, as per your comfort.
• Rāvana, beholding your ravishing form and celestial beauty, would not have respected or endured your person during the time you had resided in his abode."

These words are outwardly quite harsh but they are laden with deep meaning. Let's observe all the words carefully. Rāma questioned Sītā how He could take Her back with an eager mind as She had been taken away forcibly by Rāvana. In addition to that, Rāma said "unwillingly" while mentioning about Sītā getting kidnapped by Rāvana. Also, the comparison (lamp to a diseased eye) made by Him previously proved that He know about Sītā's purity. He neither accused His Wife nor asked Her to prove anything.

Inspite of all this, He mentioned how Rāvana had abducted Sītā and made Her stay in his abode. Clearly, Rāma did a tactful word play and indirectly conveyed that He didn't know about Sītā's intentions so He couldn't accept Her without getting to know Her opinions. This can be inferred by carefully seeing the sequence of His statements. (I found this insightful interpretation from the same source and agreed with it. So I have explained it here.) Even if one doesn't agree with this explanation, one can focus on the second part of the speech where Rāma wanted Sītā to be free and forced no form of attachment. He directed Her to seek whomever She wanted as She had the right to choose as per Her ease. The Lord concluded His speech and stood silently with a firm expression on His face. Everybody saw Rāma's fierceness but not His deeply hidden pain.

With Her heart pierced by the words, Sītā understood the underlying meaning behind Her Lord's severe statements. Just like She had been stern with Lakshmana to safeguard him from all kinds of blames, Rāma had spoken harsh words for Sītā's own welfare. The divine Couple had planned everything and knew each other's feelings very well. Sītā bent Her head, wept profusely, wiped Her tears and spoke back courageously like a Queen, just like Rāma had behaved like a King. 

• "O valiant Rāma! Why are you speaking such harsh words, which are painful for me to hear, like a common man speaking to a common woman?
• O long-armed One! I am not the One in the way you understand me. Have faith in me. I swear to you by my own character!
• By the conduct of vulgar women you distrust the entire race of women. Give up this doubt, if I have actually been tested and found trustworthy by you!"

When Sītā asked Rāma why He had spoken harsh words like an ordinary man addressing an ordinary woman, She actually indicated that neither of Them were mere mortals. Sītā's responses were directed at Rāma, but the deep meanings were really aimed at the corrupted common people who didn't know anything about Her conduct.

Sītā continued speaking with confidence,

• "O Lord! It was not out of will that I came in contact with the person of Rāvana. I was helpless. My adverse fate was to be blamed on that score.
• My heart, which was under my control, was abiding in you. What could I do, helpless as I was, with regard to my limbs which had fallen under the sway of another?
• O Bestower of honour! If I could not be fully known to you inspite of having lived together and loved you, I am ruined permanently by such ignorance!
• O king! Hanumān, the great warrior, was sent by you as your search-agent. Why was I not abandoned then itself in Lankā? If I had received the tidings that I had been abandoned by you, I would have immediately given up my life in the presence of that Vānara, O Hero! This wasteful endeavour would not have been there, nor would have your friends been exposed to such fruitless hardship!"

Sītā explained that She was helpless and unwilling when Rāvana had touched Her while carrying Her away. Her heart was always under Her control and remained fixed on Rāma. This is similar to the verse in which Sītā bravely told Rāvana in Āranya Kānda, "O demon! This body has no consciousness. You may bind it or destroy it. I do not think that this body or even this life needs to be protected. But at no cost I will make this an object of censure on earth." This shows that Sītā sincerely loved Rāma with Her heart and soul. She neither cared about the state of Her body nor allowed it to become sinful. The abduction took place abiding destiny and Sītā was pure and blameless. She was NOT at all at fault for getting kidnapped.

Then Sītā rightly enquired Rāma why He hadn't forsaken Her during Her stay in Ashoka Vātikā. She added that She would have ended Her life without sparing a moment, had Hanumān delivered the news that Rāma had abandoned Her. Through this, Sītā has made us realize that She wouldn't live without Rāma as life didn't matter to Her in the absence of Her Lord. After commenting that the battle could have been avoided had She known Rāma's mind beforehand, Sītā said:

• "O Tiger among Men! But you have acted like a feeble man by giving way to wrath and by judging womanhood!
• O Knower of virtuous conduct! My birth from Janaka was in disguise; it was actually from the earth. My sacred birth of such a high degree was not honoured by you!
• My hand taken by you (in marriage) in our youth was not duly recognized by you. My devotion, my chastity and all have been ignored by you!"

Sītā stated that Her birth was through the earth and not through King Janaka. By telling this, Sītā indicated Her divine nature. Having been born divine, Her conduct and qualities were also sacred. No accusation could be hurled at Her for She was no common woman but a Goddess. Sītā's wedding to Rāma, Her love, devotion and chastity were not recognized and respected properly despite Her divinity.

Weeping and stammering with tears, Sītā addressed Lakshmana who was absorbed in a deep thought.

• "O Soumitri! Create a pyre for me! It is the remedy for this disaster. I no longer wish to survive, smitten as I am with false blames.
• I will enter the 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!"

Sītā didn't wish to live where Her self-respect was threatened. She always chose Rāma and didn't desire to spend Her life without Him. So, Sītā Herself decided to enter the fire, nobody commanded Her to do so. Also, Rāma never asked for Agni Pariksha. He patiently listened to everything and remained silent. Earlier, in Sundara Kānda, when Sītā had prayed to Agni to be cool for Hanumān, She stated, "If that virtuous Rāma recognizes me as the One, who is endowed with a good moral conduct and who is ardently desirous of meeting Him, please be cool to Hanumān."  Sītā's words proved that Rāma had no doubt on Her. Had He really suspected Her, Agni wouldn't have been cool to Hanumān. Rāma, who always knew about Sītā's conduct, had already given His testimony through the Fire God. This was the reason Sītā chose to seek the same Agni to show Her real nature and purity to everyone. 

When Lakshmana heard Sītā's words, he looked at Rāma helplessly. At that time, the Lord stood unapproachable like the God of death at the time of dissolution. By moving His eyes, He permitted Lakshmana to carry out Sītā's order. Obeying Rāma, Lakshmana prepared a pyre.

Maithilī circumambulated Rāma and proceeded towards the blazing fire. She offered Her salutations to all the Deities and Brāhmins and spoke the following words with joined palms:

• "As my heart never moves away from Rāma, so let the Fire God, the witness of the world, protect me from all sides!
• As Rāghava apprehends me, though of unimpeachable conduct, to be spoilt, let the Fire God, the witness of the world protect me from all sides.
• As I have never been unfaithful in act, thought and speech to Rāma, who knows all the virtues, so let the Fire God protect me.
• Since the adorable Sun God, Wind God, the four quarters, the moon-god, the deity presiding over the day, twilight and the night, Prithvī Devī and even others know me to be endowed with good conduct, let the fire-god protect me!"

Saying so, She walked around the fire and entered it unhesitatingly.

Rāma was sure that His Beloved would emerge successfully that's why He didn't stop Sītā from entering the pyre. The Lord became afflicted with sorrow but He kept His emotions under control. Seeing Sītā plunged in fire, all the demons, Vānaras and bears lamented. Women and demonesses screamed. All the Gods and sages witnessed the Agni Pravesha and approached a thoughtful and teary-eyed Rāghava. Lord Shiva, Brahmā, Indra, Kubera, Varuna and Yama addressed Rāghava and prayed to Him with saluted hands, "How do you, the Maker of the entire cosmos, the foremost among those endowed with knowledge and an all-capable person, overlook Sītā who is falling into the fire? How do you not recognize Yourself to be the foremost of the troop of gods?" 

After getting eulogized by all the Gods, Rāghava replied that He considered Himself to be a human. He requested the Deities to tell about His real nature. Even though Rāma was aware of His divinity, He chose to think of Himself as a human and granted the Deities the opportunity to glorify Him. Hearing that, Brahmā narrated the glories of Rāma and hailed Him as Nārāyana and Sītā as Mahālakshmī.

• "You are the wielder of a bow called Sārnga, You are the Lord of the senses, the supreme soul of the universe, the best of men, the invincible, the wielder of a sword named Nandaka, the all-pervader, the bestower of happiness to the earth and endowed with great might.
• With thousand feet, with hundred heads and with thousand eyes along with Lakshmī, you bear the earth with all its created beings and with its mountains.
• Sītā is none other than Goddess Lakshmī while you are Lord Vishnu. You are having a shining dark-blue hue. You are the Lord of created beings. For the destruction of Rāvana, you entered a human body here, on this earth.
• O Lord! Unerring is your valour. Your exploits are never in vain. O Rāma! Your blessed sight is powerful. The songs in praise of you never go in vain!"

Just like Rāma's words paved way for everyone to properly understand Jānakī's nature, Jānakī's replies and Agni Pravesha enlightened everyone about Rāma's divinity. At that moment, the Fire God shook off the burning pyre and sprang up in a human form. He restored the unscathed, blemishless and radiant Sītā to Rāma who smiled in joy. 

The Fire God, the witness of the world, turned to Rāma and declared,

• "Here is your Vaidehī. No sin exists in Her. This auspicious Lady, who is of good character, has never been unfaithful to you neither by word nor by mind or even by intellect or by Her glances.
• Separated from you, this miserable and helpless Lady was taken away by Rāvana the demon, who was arrogant of his valour, from a lonely hermitage.
• This Sītā, who was fixing Her mind upon you and looking on you as Her final attainment, was detained in the gynaeceum and hidden there. She was guarded by rightful female-demons with horrible intellect.
• Sītā, whose mind was directed towards you, ignored that demon even though She was allured and frightened through various means.
• Take back Sītā, who is sinless and has a pure character. She should not be told anything harsh. I hereby command you!"

Agni testified Sītā's purity to the three worlds and briefly described how Sītā, despite having suffered a lot in Lankā, always remained devoted to Rāma and never surrendered to Rāvana. Then Agnideva ordered Rāma to accept Sītā.

Rāma was extremely happy, tears of joy trickled from His lotus eyes. He replied to the Fire God and expressed His trust on Sītā 

• "Sītā certainly deserves this ordeal in the eyes of the people as this blessed Woman had resided for a long time indeed in the gynaeceum of Rāvana.
• The world would chatter against me, saying that Rāma, the Son of Dasharatha, was really foolish and dominated by lust, if I accept Jānakī without examining Her. I also know that Sītā, who ever revolves in my mind, is undivided in Her affection to me.
• She was guarded by Her own splendour, Rāvana could not have violated Her just like an ocean would not transgress its bounds.
• In order to convince the three worlds, I, whose refugee is truth, disregarded Sītā while She was entering the fire.
• The evil-minded Rāvana was not able to lay his violent hands, even in thought, on the unobtainable Sītā, who was blazing like a flaming tongue of fire!
• This auspicious Woman could not be led away to the sovereignty existing in the gynaeceum of Rāvana. Sītā is not different from Me just as sunlight is not different from the sun.
• Maithilī, is the purest in all the three worlds. Therefore, just as fame cannot be cast aside by a prudent man, I will not abandon Her. 
• The salutary advice of all of you, the affectionate guardians of the world, who are saying what is conductive for our welfare, must be certainly carried out by me."

Here Rāma revealed the reason behind the Agni Pravesha which was done by Sītā on Her own. It was NOT a mere precaution to the fear "What would others say?" Rāma had lamented for Sītā multiple times in the presence of His friends and the Vānara army, without minding others' opinions. Why would He get worried about what others opined about Him? So Rāma was not directly concerned about Himself, He always desired the welfare of His Beloved Consort. When He stated that Sītā deserved the ordeal in the eyes of the people, it was to ensure that nobody questioned Her character. People were so narrow-minded that they could badmouth Sītā for residing in Lankā for a long time. As an ideal Husband, Rāma protected His Wife from all public slander by clearly expressing His feelings to Her, patiently acknowledging Her replies and by giving Her the freedom to choose what She wanted to do. Sītā had shown Her greatness to everyone on Her own.

Rāma's thoughts were always about Sītā who never left His mind even for a moment. Rāghava was aware of Sītā's flawless conduct and described the steadfastness, bravery, unmatched purity and splendour of Sītā which made Her a flaming tongue of fire that could never be approached by Rāvana. Rāma also said that He would be framed as a lusty man for accepting Sītā without knowing Her intention. That's the reason He used harsh words first and let Sītā speak for Herself. Had He immediately taken Sītā without letting Her talk, it would make Him very dominant and uncaring. It might even instigate others believe that Sītā was at fault, that's why Her Husband didn't say anything and wanted Her due to attachment. To put an end to all rumours and to make it clear that Rāma too was pure in His intentions, (we indeed get to know more about Rāma's trust on His Wife only after She had entered the fire) Sītā voluntarily perfomed Agni Pravesha.

Rāma declared that Sītā was inseparable and non-different from Him like the sun and its rays. He called Sītā as the purest in the three worlds and promised that He would never forsake Her. Everybody and all the Deities showered flowers on the divine Couple, who resembled the blue lotus and golden lotus strung together. Rāma lovingly drew Sītā towards His side and jubilantly embraced Her. Sītā's ecstasy knew no bounds. She had already understood the motive behind this pastime jointly enacted by both of Them and smiled adorably at Rāma. The eternal Couple gazed at each other and shedded tears of happiness. Their love was unfathomable and eternal. It was a beautiful sight to behold Rāma and Sītā reunited after a very long separation.

Lord Shiva eulogized Rāma and informed Him about the arrival of King Dasharatha. Rāma, Sītā and Lakshmana revered the King seated on an aerial car. After embracing and praising His virtuous Sons, Dasharatha addressed Sītā as His own Daughter and affectionately talked with Her.

• "No wrath indeed should be rendered by you towards Rāma for having repudiated you. This has been done by Him, wishing for your welfare and in order to demonstrate your purity.
• 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 glory!
• You need not be instructed about the matter of rendering service to your Husband but it is to be told certainly by me. He is your Supreme Deity."

Dasharatha greatly glorified Sītā's actions and felt proud of Her. He was aware of Rāma's actions and their significance so he advised Sītā to not bear any anger towards Her Lord and acknowledged Her devotion to Rāma. Feeling elated after beholding His Sons and Daughter-in-law, King Dasharatha returned to the heavens. Indra revived all the dead Vānaras as requested by Rāma.

The next day, Sītā, Rāma, Lakshmana, Vibhīshana, Hanumān, Sugrīva and all the Vānaras and bears mounted the Pushpaka Vimāna and proceeded to Ayodhyā. Holding His beloved Sītā in His arms, Rāma showed Her all the places They noticed from the plane and narrated the corresponding events enthusiastically. He described how Himself, Lakshmana, Hanumān, Angada, Sugrīva and others had slain different demons. Rāma pointed towards the huge ocean and the bridge built by the Vānaras and the Maināka mountain situated in the ocean. When He showed Kishkindha and spoke about it, Sītā felt timid with love and wished to travel to Ayodhyā in the company of Tārā and other Vānara women. Rāma fulfilled Sītā's request and all the wives of the Vānaras boarded the Vimāna. 

Rāma continued to show and talk about Rishyamukha mountain, Pampā lake, Shabarī's hermitage, Panchavatī, Janasthāna, Chitrakūtā and river Gangā and Sītā eagerly noticed all the places. On beholding Ayodhyā on the banks of river Sarayū, everyone paid their respects to the divine city and landed in the hermitage of Sage Bharadwāja. Rāma instructed Hanumān to convey the news of His arrival to Guha and Bharata and narrate all the events that took place in the Vanavāsa. An overjoyed Bharata and Shatrughna made arrangements to welcome Rāma, Sītā and Lakshmana who entered Ayodhyā and pleased everyone. The three mothers were gladdened to meet Their Sons and Daughter-in-law and the entire family got reunited after fourteen long years. Rāma accepted the throne of Ayodhyā and preparations were made for the Pattābhisheka. On an auspicious day, Rāmachandra was crowned as the King and Sītā was crowned as the Queen. The royal Couple shone majestically on the throne and illuminated the lives of everyone in Ayodhyā.

May Jānakī and Rāghava seated on the royal throne bless us to love and understand Them more! May They never leave our hearts!

The final part of the series will be explored in the subsequent post! Stay tuned!

Jai Siyā Rām!

Yours,

Hari Priye