The Ideal Couple: PART-8

Today we will explore the events in Uttara Kānda. The second exile of Sītā is highly misunderstood by masses. Let's get a lot of misconceptions cleared and understand the actions of Srī Rāma. 

Rāma was the ideal King and Sītā was an ideal Queen. They tended to the needs of the people who were happy, satisfied and prosperous. The divine Couple ruled justly and the entire Kingdom knew no misery. Rāma expressed His gratitude towards all the Vānaras and gifted precious things to Sugrīva, Vibhīshana and the rest of His loved ones and bade a tearful farewell to them. Nobody wanted to leave Their Lord but Rāma affectionately encouraged them to return to their kingdoms and fulfil their obligations. Rāghava worshipped the Sages and discussed with Agastya Muni about the past of Rāvana. The first 40 chapters of Vālmīki's Uttara Kānda narrate this.

Rāma and Sītā devoted the first half of Their day to royal duties and worship. Sītā served Her Mothers-in-law devotedly and Rāma ruled Ayodhyā efficiently. After completing Their tasks, the divine Couple spent Their evenings in picturesque gardens and enjoyed Themselves. Rāma pleased Sītā by showering His unconditional love on Her, Sītā deeply adored and cherished Her Lord. Her devotion was boundless. No words were enough to describe the beautiful warmth and tenderness between the eternal Couple. Their presence delighted the three worlds and everybody celebrated the harmony in Ayodhyā. All the pain and hardships experienced earlier were forgotten and the glorious Rāma and Sītā were lost in each other's love. They spent many happy seasons in Ayodhyā.

Many pleasant months passed by. When Sītā was pregnant, Rāma was overjoyed. He wanted to fulfil all the wishes of Sītā and lovingly took Her to Their grove. Rāma asked, "What do you desire, O Vaidehī? What can I arrange for you?" Sītā smilingly replied that She wanted to visit the hermitages of Sages on the banks of River Gangā and seek their blessings. Rāma readily agreed and promised to make arrangements so that Sītā could pay a visit to the Āshramas the next day. 

Rāma proceeded to His court and engaged in a light-hearted conversation with His friends. Concerned about the welfare of people, Rāma enquired His friend Bhadra to tell Him what the citizens were speaking about Himself, Sītā, His three Brothers and Mothers. Bhadra hesitated and convinced Rāma that all the people were glorifying Him throughout the empire. However Rāghava was a democratic and upright Ruler. He wasn't satisfied with the news He had received and wanted Bhadra to render a truthful account.

• "Tell me everything truthfully without reserve, what reports, good or ill, do the people of the city circulate regarding me? When I learn of them, I shall endeavour to do what is good in the future and eschew what is evil. Tell me everything in full confidence without fear. Laying aside every scruple, relate all the rumours current about me in the kingdom!"

Rāma never minded criticism. He welcomed it with open arms and was ready to fight evil and work for the comfort of His subjects. Had He been a not-so-good King, He wouldn't have cared so much about what his people wanted to say. But Rāma, the ideal Emperor knew that rumours were afloat and wanted to do the best to put an end to them.

Bhadra joined his palms in veneration and narrated everything with a heavy heart. 

• "Listen, King, to the good and bad words spoken by the the citizens at road junctures, markets, highways, public parks and forests.
• (The citizens say) Rāma has indeed accomplished a very difficult task by building the bridge across the sea; even the gods, demons or anyone in the past could not accomplish such a feat!
• Even the invincible Rāvana, along with his armies and war-chariots, was killed by Rāma, He has also won over the monkeys, bears and Rākshasas to His side. Having killed Rāvana, having regained Sita, leaving behind any vexation, He has brought Her back to His palace.
• How come Rāma has in His heart the desire for enjoying with Sītā, who was forcibly carried away by Rāvana on his laps? How come Rāma doesn’t resent Her, who was carried away to Lankā, kept in the Ashoka Vana, and was under the control of the Rākshasas?
• We also, in the future, will have to tolerate the same about our wives, for, whatever the king does, the subjects follow the same!"

By reading this, it's evident that the entire Ayodhyā was gossiping about Sītā and Rāma and questioning Their character. Every place was buzzing with useless but highly impactful talk. Contrary to popular beliefs and depictions, no washerman was responsible for Sītā's second exile. Everybody doubted the virtue of Their Queen and spoke ill about Her. Hearing everything from Bhadra, Srī Rāmachandra was devastated. He at once asked His friend, "Is it thus that they speak of me?” When Bhadra confirmed it, Rāma sadly dismissed everyone and became immersed in deep grief. 

Rāma sadly pondered over everything and summoned Lakshmana, Bharata and Shatrughna. With teary eyes and a crestfallen face, Rāma welcomed His Brothers and embraced them. He informed them about the rumours spreading in the city. He recounted Sītā's Agni Pravesha and had full faith in Her.

• "O Soumitri! Agni, the Bearer of sacrificial offerings, witnessed Maithilī's innocence and Vayu also, who was then journeying through space, and Chandra and Āditya proclaimed it formerly before the Gods and all the Rishis, that the Daughter of Janaka was without fault. The Gods and Gandharvas testified Her pure conduct in Lanka, where Mahendra placed the proofs in my hand, further I knew from my own inner being that the illustrious Sītā was innocent. It was then that I took Her back and returned to Ayodhya."

Rāma spoke about dishonour and how He was ready to sacrifice Himself to uphold honour. He lamented at His sorrow and gave an instruction to Lakshmana.

• "Tomorrow, at dawn, O Soumitri, take my chariot with Sumantra as your charioteer and, causing Sītā to ascend it, leave Her beyond the confines of the kingdom.
• On the further side of the Ganges, the magnanimous Valmiki has his hermitage of celestial aspect situated by the Tamasa; it is in a solitary spot that you should leave Her. O the joy of Raghus!
• Go quickly, O Soumitri, and carry out my behest. Do not discuss it in any way, go therefore, O Saumitri, it is not the time for observations. Any resistence on your part will cause me extreme displeasure.
• Formerly She appealed to me saying, ‘I wish to visit the sacred retreats of the banks of the Ganges’, let Her wish be fulfilled!”

It was a tough decision to make. Rāma's actions were NOT wrong. He was NOT unjust to Sītā, He was completely aware of Her purity. Let's analyze carefully. Rāma DIDN'T abandon Sītā in a dense forest as many people believe. He told Lakshmana to leave Sītā near the hermitage of Vālmīki which was a safe and secure place. Had Rāma suspected His Consort, He wouldn't have made Her stay in a peaceful hermitage. Rāma also fulfilled Sītā's wish to spend some time in the company of Sages. So He didn't fail as a Husband. The entire Ayodhyā was passing scathing statements about Sītā, Her self-respect was threatened and She was surrounded by toxicity. Such a harmful ambience would ruin the peace of both Sītā and the unborn children. Their life wouldn't have been comfortable in Ayodhyā. So by sending away Sītā, Rāma liberated Her from all obligations and the chains of the Kingdom which didn't deserve Her care. He transferred all the blames on Himself and cared for His Consort more than Himself. Rāma knew that Sītā was strong, sacred, taintless and non-different from Himself. Her insult was His insult, His reputation was Her reputation. Sītā valued Her self-respect greatly so Rāma supported Sītā's values by making Her live in a place better than Ayodhyā.

Many people argue that Rāma could have accompanied Sītā. Had He went along with Her it would have strengthened the public slander. Sītā would have been repeatedly called characterless and Rāma would have been defamed too. They both would not have been at peace even in the forest. Also, as a King, it was not appropriate for Rāma to forsake His citizens and go away. He had responsibilities and duties to complete. He had to uphold Rāja Dharma and fulfil His people's needs. Many equate the 14 year Vanavāsa with the Uttara Kānda Vanavāsa. Both are different. In the former, Rāma was banished to the forests but in thr latter case, Sītā was made to stay in Vālmīki Āshrama, She was not deserted or expelled. Rāma didn't accompany Her because He was aware of Her strength and wanted Her to get glorified for Her determination and sacrifice. Sītā also wouldn't have wanted Rāma to accompany Her, She would have insisted Him to stay in the palace. So Rāma took all the blames on Himself and bore the separation. Love for Sītā, which was beyond all forms of attachment, motivated Him to take the decision. The Virāha Bhāva is considered to be very esoteric and exalted. By bearing separation from each other, Rāma and Sītā showed us that love and understanding still existed between Them inspite of the games of destiny and public rumours.

People also argue that Rāma could have punished all the citizens. Clearly nobody would learn their lesson by getting brutally beaten up. Rāma was so compassionate that He was ready to forgive Rāvana himself and warned him before the war. Surely Rāma wouldn't stoop low and hurt His subjects. Sītā's kindness was limitless, She would have definitely objected the punishment meted out to the citizens and Rāma would never do anything against His Beloved's wishes. Being a tyrant wouldn't befit Him. Displaying violence and attacking the subjects would mean that fault was on Rāma and Sītā's side, which was not. The righteous Ones need not get agitated, forgiveness was the ornament of the virtuous ones. Rāma knew that the people didn't deserve a noble Queen like Sītā. By sending Her to a safe environment and bearing all the sorrow, Rāma offered His subjects a chance to redeem themselves. Such a peaceful move would make more impact that harsh treatment. So Rāma's actions are fully justified.

Why do we fight so much without knowing the response of Sītā? Nothing happened against Her wishes. According to the Ādhyātma Rāmāyana, Sītā and Rāma pre-planned everything and underwent physical separation for the sake of Dharma. According to some versions of Rāmāyana, it was Sītā who chose to go on an exile. (This was depicted by Ramanand Sagar Rāmāyan and Anand Sagar Rāmāyan TV shows) The Uttara Kānda of Vālmīki Rāmāyana doesn't mention this incident but it elucidates how Sītā fully understood Rāma and supported Him wisely. Let's see how Vālmīki has narrated this in his Rāmāyana.

The day dawned. Lakshmana informed Sītā that Rāma had sent him to take Her to the hermitages. Sītā was elated and She took many garments and jewellery with Her as a gift to the wives of the Sages. On Her way, She experienced many inauspicious omens and prayed for the welfare of Rāma, Kaushalyā, Sumitrā, Kaikeyī and all the beings in the country. Lakshmana was grief-stricken. He didn't mention anything to Sītā. When they reached the banks of river Gangā, Lakshmana wept profusely. Seeing his misery, Sītā politely enquired what had happened.

• "Why are you crying? We have reached the banks of Gangā, the object of my desires for a long time and at the moment of rejoicing, why do you cause me pain in this wise, O Lakshmana? O Bull among Men, is your grief on account of these two days absence from Rāma, you who are ever in attendance on Him? Rāma is dearer to me than my life, O Lakshmana, yet I do not distress myself; do not behave like a child! Let us cross the Ganges and visit the Sages so that I may distribute the raiment and jewels. Having paid homage to the great Rishis, which we owe to them and passing one day there, we shall return to the city. My heart is impatient to see Rāma again, whose eyes are like the petals of a lotus, whose chest is like a lion’s, that foremost of men!"

However Lakshmana wiped his tears, mounted a boat and took Sītā across the Ganges.

After reaching the other bank, Lakshmana prostrated before Sītā and lamented about the predicament he was in. Alarmed, Sītā requested him to narrate everything clearly. With a heavy heart, Lakshmana informed Sītā about Rāma's decision.

• "Having learnt in open council that He was the object of severe censure in the city and country on your account, O Daughter of Janaka, Rāma, His heart riven, returning home told me of it. I am unable to repeat the things spoken in confidence to me, O Queen. Although you are blameless, the King has repudiated you. Public condemnation has perturbed Him; do not misunderstand the matter, O Goddess.
• I am to leave you in the vicinity of the sacred hermitages. The king has commanded me to do so on the pretext of satisfying your desire. The ascetics’ retreats on the banks of the Ganges are sacred and enchanting, do not give way to grief, O Lovely One. The foremost of Rishis, the supremely illustrious Sage Valmiki was a great friend of your sire, King Dasharatha.
• Taking refuge under the shadow of the feet of that magnanimous One and living in chastity, be happy, O Daughter of Janaka. It is by remaining faithful to your Lord and practising devotion to Rāma in your heart that you shall, by your conduct, acquire supreme felicity, O Goddess!"

When Sītā heard this, She swooned in sorrow. Regaining consciousness, She lamented about Her fate and urged Lakshmana to carry out Rāma's orders. Many wrongly tell that Sītā was about to commit suicide but was stopped by Lakshmana. Contrarily, in the Rāmāyana, Sītā resolved not to end Her life. She fully supported Rāma and requested Lakshmana to convey Her message to Her Lord.

Sītā first instructed Lakshmana to convey Her salutations to all Her Mothers-in-law equally. She also told him to put his head at Rāma's feet on Her behalf and inform Her well-being to everyone. Then Sītā spoke,

• "O Lord of Raghus! Sītā is in fact pure and always devoted to you and doing always good to you. You already know this. Afraid of your ignominy, you abandoned me. I also have a duty to rectify and remove the cause of your censure as you are the ultimate refuge for me. As you act in regard to your brothers, so should you act in regard to your subjects. Getting perturbed with this blasphemy you may not ill-treat them in any way.  It is your highest duty to behave with the citizens according to Dharma and it will provide you a good name. Oh Best among men! I do not worry about my body. I do not mind what and how the inhabitants of the city calumniate me. Let the blasphemy regarding me remain as it is. For a Wife, only Husband is God. He is the only friend as well as Guru."

Sītā fully accepted Rāma's actions and assured Him not to worry about Her. She was faithful and pure and also knew that Rāma was aware of Her virtues. Sītā understood Her Lord's decision and encouraged Him to perform His duties. She was so compassionate that She forgave the actions of the subjects of Ayodhyā and insisted Rāma to protect them without any grudge. Sītā desired the welfare of Rāghava alone and advised Him to stick to His Dharma. She didn't care about Herself and what others thought about Her, Rāma alone was Her refuge and His honour mattered the most for Her. Many people are bewildered by this response of Sītā. They find this characterisation extremely different from Vālmīki Rāmāyana till Yuddha Kānda where Sītā refused to stay back in Ayodhyā, stood upto Rāma and spoke back to Him many times. The people find Sītā's acceptance of Her exile to be a submissive act. However, it's NOT so atleast in my opinion.

Sītā always displayed immense wisdom, maturity and courage in all aspects of Her life. She did everything according to Dharma and was never meek and silent. A great deal of bravery is required to forgive those who have offended us. Sītā pardoned the citizens of Ayodhyā without a second thought inspite of getting badmouthed by them. Sītā had displayed this divine quality previously when She forgave Kākāsura and the Rākshasīs of Lankā. Sītā also fearlessly declared that She didn't worry about Herself. She always supported Her Husband and was His co-pursuer of Dharma. Sītā was very mature and considerate by understanding Rāma. She completely analyzed Her Lord's decision and knew that He was right, so She never blamed Him. Sītā was aware that Rāma had freed Her from all shackles and sent Her to a safe environment. Even though He hadn't informed Her personally, His decision was Her decision as well, for They were non-different from each other like the sun and its rays. Sītā's patience, love and understanding showed Her unparalleled strength. Her silent acceptance was not weakness. Even though we don't get to read a lot about Sītā in what is left with us of Uttara Kānda, we get to know a lot about Her courage. We have to understand this and stop victimizing Her.  

After Lakshmana had taken leave of Her, Sītā was overcome by the grief of separation from Rāma and cried bitterly. She wandered on the banks of river Gangā and was spotted by the young disciples of Vālmīki. When they informed the Sage about this, he immediately went to Sītā, consoled Her and requested Her to reside in his hermitage. Sītā bowed before the Sage and accompanied him to the Āshrama. Vālmīki instructed all the residents to take proper care of Sītā who eschewed all comforts and lived among the female ascetics.

Rama led the life of a recluse in Ayodhyā. He devoted His entire time to rule His kingdom wisely. He didn't enjoy any luxury and rested on a bed of grass as He knew that His Beloved Sītā too was leading the life of a hermit. In front of everyone, Rāma hid His pain and faced everything bravely as He was the only pillar of support for everyone. He longed for Sītā and recollected all His memories with Her. The fourteen years of Vanavāsa were greatly enjoyed by Him as Sītā had made His stay in the wilderness joyful and comfortable. Without His Beloved, He didn't find peace in the opulence of Ayodhyā and endured everything just for the sake of His people. Sītā too couldn't be happy in the absence of Rāma. Her thoughts were always about Her Lord. She prayed for Rāma's welfare and strongly bore the separation for the sake of Her unborn children. Protecting Her self-respect and the honour of Raghukula, Sītā assisted the ascetic women in their chores and performed Her duties.

Sītā gave birth to twins Kusha and Lava who were effulgent and beautiful. On that night, Shatrughna visited Vālmīki's hermitage and became delighted on hearing the news of the birth of the twins. He prayed for the happiness of Sītā and the children and left the hermitage the next day. Sītā raised Kusha and Lava single-handedly and nurtured them with Her love, care and grace. Such was Her affection that Her children never missed the absence of their Father. They learnt so much about Him and longed to meet Him. Sītā taught all the values to Her kids and made them virtuous, strong, independent and well-mannered. How fortunate were the twins to get cradled, fed and cared by the Mother of the Universe Herself! Kusha and Lava obtained wonderful education from Vālmīki. They learnt the Rāmāyana and sang it melodiously. They practised archery and developed all skills at a young age. Endowed with virtues, the twins appeared like the reflections of Rāma. 

Nobody should label Rāma as a failed Father. Circumstances separated Him from His beloved Sītā and Lava-Kusha so Rāma should never be defamed. His children weren't stranded in the jungle, they were actually raised safely in the lap of nature. As already discussed, Rāma had instructed Lakshmana to leave Sītā near Vālmīki's hermitage. The renowned Sage was also a friend of Dasharatha. So, Lava and Kusha were showered with the blessings of Vālmīki and many Sages and tutored by them. Who knew the turmoil in Rāma's heart after Sītā had left Ayodhya? Who knew how He lived like a Saint in spite of being the King of the three worlds? Who knew how He longed to have His Beloved beside Him and His children in His arms? The Lord hid all His pain with a radiant smile that illuminated others' lives. Only Sītā knew how Rāma felt. She always desired the well-being of Her Lord and trusted Him immensely.

Twelve years passed by. Rāmachandra decided to perform the Ashwamedha sacrifice for the sake of His citizens. No Yagya should be conducted in the absence of One's wife, so Rāma placed a golden idol of Sītā beside Him. Of all substances, He chose gold because it was the purest of metals. This showed that Sītā was chaste and Rāma was aware of it. No woman had a place in His heart except Sītā as She was irreplaceable for Him. Rāma never forgot His Beloved inspite of being separated from Her. Sītā too didn’t think that Rāma would marry another Woman for Ashwamedha Yagya as shown in some movies. She knew Her Husband and had faith in Him. She was eternally present in Rāma's heart. In the form of Her golden statue, She participated in all the Yagyas performed by Him. 

The popular story of Lava and Kusha capturing the Ashwamedha horse and defeating Rāma's soldiers and Brothers is present in Padma Purāna. It's NOT present in Vālmīki Rāmāyana but it's NOT inauthentic. I will not be recounting the tale here as most of us are familiar with it. According to Vālmīki Rāmāyana, Kusha and Lava were sent by Sage Vālmīki to narrate the Rāmāyana and enlighten everyone about Sītā's pure conduct. With a cheerful mind, the two Brothers sang the story of Rāma on their way to Ayodhyā and melted everyone's hearts. Hearing their melodious voices, Rāma welcomed the twins and asked them to render the Rāmāyana. Kusha and Lava beautifully recited the tale of Sītā and impressed everyone. Rāma Himself was greatly touched by the narration. When He offered gifts to Lava and Kusha, they humbly declined. All the citizens exclaimed about the strong resemblance between Rāma and the twins and experienced many emotions on hearing the Rāmāyana. Yet, there was unrest among the citizens who hurled doubts on the honour of Kusha and Lava.

Rāma recognized Kusha and Lava as His own Sons. Filled with emotions, He engaged Himself in a deep thought and summoned messengers and said, 

• "If She is irreproachable in Her conduct and without sin, then, should She so desire it and has the approval of the Rishi, let Her prove Her good faith!’
• You then return and inform me concerning this matter. Tomorrow at dawn, let Maithilī, the Daughter of Janaka attest Her purity on oath in my presence, before the assembly!"

Rāma was well aware that Kusha and Lava were His children, He also observed the talks of the people and realized that it was time for Sītā to proclaim the rights of Herself and Her children. He didn't command Her to come to Ayodhyā, He wanted to know Sītā's approval and the permission of Sage Vālmīki. That's why He politely sent messengers to the hermitage. Everything was a part of the plan of Rāma and Sītā to end Their incarnation and go back to Their divine abode. 

Sītā agreed to return to Ayodhyā to testify Her purity. As a Wife, She fully supported Rāma and understood His intentions as His plan was Hers too. As the Mother of Kusha and Lava, Sītā wanted to grant Her children their right to the throne and Rāma's love. She couldn't bear to see aspersions cast on Her dear children. So She accepted Rāma's decision and followed Sage Vālmīki to Ayodhyā. Sītā's head was bowed and Her palms were joined together in respect. Her eyes were filled with tears and Her thoughts were fixed on Rāma. She entered Rāma's court along with Sage Vālmīki, Kusha and Lava. Rāma was torn with love and grief on beholding Sītā, all memories gushed into His mind like a turbulent stream, yet He maintained His composure and wanted Sītā to show Her glory. 

All the Deities and Sages gathered to witness Sītā's oath. Maharshi Vālmīki stepped forward and addressed Rāghava.

• “I am Vālmīki, and here, O Dāsharathī, is Sītā of virtuous ways and conduct, who, on account of calumny, was abandoned near my hermitage, the censure of the people having inspired you with fear. O Virtuous One! Sītā will prove her innocence; it is for you to issue the command. These two Sons of Jānakī, the twin brothers, invincible heroes, are Your Sons also; I speak the truth to you!
• I am the tenth son of Prachetas, O Joy of the Raghus, I do not recollect ever having uttered a lie; truly these are Your two children. During the countless years I have practised asceticism, may I never reap the fruits thereof if Maithilī is guilty. I have nothing wherewith to reproach myself regarding thought, word or deed; if Maithilī is guilty, may I never gather the fruits thereof!
• With my five senses and the mind as the sixth, meditating amidst the forest waterfalls, Sītā’s innocence was revealed to me. That Lady of irreproachable and pure conduct, for whom Her Lord is a God, will give proof of Her good faith, O You who did fear the public condemnation!
• O Foremost of Men, here is that Lady whom I proclaim to be essentially chaste, I whose vision is divinely illumined and who, though She was supremely dear to you and Her innocence well known, you repudiated when your spirit was troubled by the censure of the people!"

Vālmīki, who was aware of Rāma's faith on Sītā and the true reason behind the exile, firmly declared that Sītā was sinless and made everyone know that Lava and Kusha were Rāma's children. 

Rāma joined His palms and politely acknowledged Kusha and Lava as His own Sons. He replied that He wholeheartedly agreed with Vālmīki's words and had complete trust on Sītā. Rāma apologized to the Sage and admitted that He had left His dear Consort only due to public accusations and rumours. Rāma declared that it would be better if Sītā Herself established Her purity before everyone. Hearing this, the chaste Sītā stepped forward and said,

• "If I have never had a thought of anybody other than Rāghava in my mind, may Mother Earth provide space to me!
• If I have always adored Srī Rāma with my mind, speech and deed, may Mother Earth give me a passage.
• If it is true that I regard nothing as superior to Rāma, may Mother Earth receive me!"

Such was Sītā's purity and steadfastness devotion towards Rāma that the earth cracked open immediately and Bhūdevī rose on a throne. She welcomed Her Daughter and offered Her a place beside Her. All the Gods hailed and showered flowers on Sītā who descended into the netherworlds. A great tremor took place and the earth closed at once. Many people narrowly interpret that Sītā's entry into the earth was an act of 'suicide'. A huge NO to that. Sītā was no helpless Lady rejected by Her Husband. She was the eternal Mahālakshmī, She had no birth or death. She had sprung from the earth, Her own form, to assist Rāma in His journey. She completed all Her pastimes and ended Her incarnation by summoning the earth to make a passage for Her. Rāma desired to reunite with Sītā but wanted Her greatness to be established before the three worlds so that nobody would insult Her anymore. Sītā knew this and gave a final testimony to Her taintless conduct by asking the earth to provide space for Her. She selflessly performed this sacrifice for the sake of Her children's honour. She didn't want the talk of public to deprive Her Kusha and Lava of their Father's love. All these were pre-planned by the divine Couple according to the Uttara Kānda of Ādhyātma Rāmāyana. Yet, human emotions were displayed by Them to show Their love for each other. 

Rāma couldn't believe His eyes. He gazed unblinkingly at His Beloved ending Her incarnation. He got up from His throne and rushed to the spot where the earth had closed after receiving Sītā. With tears in his eyes, Rāma sighed and called Sītā repeatedly. Filled with pain, grief and wrath, He lamented:

• “Beholding Sītā, the personification of Shrī, vanishing in my presence, my soul experiences an agony hitherto unknown. Formerly, when She was in Lankā, on the further side of the vast ocean, I brought Her back, how much more easily shall I be able to wrest her from the bosom of the earth!
• O Goddess Vasudhā, give me back my Sītā, whom you have retained, or you shall witness my wrath. You should know me since you are assuredly my mother-in-law and Maithilī rose from you when Janaka was following the plough. Therefore let Sītā go or open yourself to me so that I may dwell with Her in Pātāla or else in Nakaprishtha!
• Bring back Maithilī on whose account I am distraught! If you fail to return Sītā to me in Her original form, I shall plough you up with your mountains and forests and shall destroy you so that nothing but water remains!"

Rāma's distress was unfathomable. He was ready to destroy the entire world for Sītā's sake. He also wished to renounce everything and plunge into the earth to get reunited with Sītā. Rāma, who always restrained Himself and spurned His happiness for the sake of His people, desired to abandon His royal life and end His pastimes on the earth just to regain Sītā. Rāma's love for His Beloved was peerless and deep. The same love motivated Him to make the huge sacrifice of leaving Sītā, YES, as previously stated, He invited all the blames on Himself. He chose to look after all His people like a Father and at the same time did NOT fail as a Husband as He never truly rejected Sītā. With his Beloved gone from the mortal world, Rāghava became submerged in sorrow and readied Himself to vanquish everything. 

Brahmā appeared and reminded Rāma that He would soon be reunited with Sītā in His celestial abode. Brahmā also requested Rāma to listen to the rendition of the epilogue of Rāmāyana the next day. Having been consoled and assured, Rāma got up and readily accepted Kusha and Lava. He hugged them closely and ruffled their hair affectionately. The children were finally showered with their Father's love. Everybody cried out of happiness on beholding the wonderful reunion. With Sītā never leaving His mind not even for a moment, Rāma spent His days raising Kusha and Lava into virtuous Princes.

Rāma performed many Yagyas accompanied by the golden idol of Sītā. His empire expanded far and wide. He helped the needy and donated many riches to the poor. He ruled for ten thousand years for the welfare of His people. Nobody suffered from any ailment under Rāma's reign. Kaushalyā, Sumitrā and Kaikeyī departed the world and got reunited with King Dasharatha. The God of death, in the form of a sage, sought a private conversation with Rāma and reminded Him to end His incarnation. Rāma smiled and assured that He would return soon. Sage Durvāsa wanted to meet Rāma and expressed his wish to Lakshmana who was guarding the chambers. He had been instructed to not let anybody inside so he politely informed Sage Durvāsa of Rāma's orders. The Sage played his part in the divine play of Rāma by threatening to curse the entire Ayodhyā. Alarmed by this, Lakshmana resolved to sacrifice himself and opened the door of Rāma's chamber. After serving Durvāsa, Rāghava became saddened by the sacrifice of Lakshmana and renounced Him on the advice of Save Vasishta. Lakshmana entered the waters of Sarayū, emerged as Ādi Sesha and entered the highest abode of the Lord.

Rāma decided to follow Lakshmana and end His pastimes on the earth. He placed Kusha and Lava on His lap affectionately and crowned them as the rulers of Koshala. The Southern Koshala was given to Kusha while the Northern Koshala was handed over to Lava. Rāma summoned Bharata and Shatrughna and informed them about His decision. Sugrīva, Vibhīshana, the Vānaras, the bears, the Sages and the citizens of Ayodhyā wished to follow Rāma who accepted everyone but instructed Hanumān, Vibhīshana and Jāmbavān to remain on the earth till the end of Kali Yuga. The next day, a blissful Rāma, armed with Kusha grass and accompanied by Sītā in the form of Shrī and Bhū, walked towards river Sarayū. Everyone followed Him devotedly. When Rāma stepped into the waters, Brahmā eulogized and requested Him to return to Vaikunta as Nārāyana. After submerging Himself in the cool river Sarayū, Rāghava emerged as the four-armed eternal Nārāyana. After witnessing the entry of His people into the Santānika Loka, the Supreme Lord returned to His divine abode.

This brings us to the end of this series about Sītā and Rāma. I have tried to clear all sorts of misconceptions about the divine Couple. Their actions are always misinterpreted, twisted and mocked. On one side, people frame Rāma as a villian and Sītā as a victim. In the name of 'seeking justice' to Sītā and writing stories from Her perspective, they demean Rāma greatly. Devī Sītā is far from being a submissive victim. She's independent, strong and our attempts to 'defend' Her by insulting Rāma are fruitless. The Goddess doesn't require our 'sympathy', She is always an inspiration, not somebody to be pitied. When Sītā Herself understood Her Husband, who are we to judge Their relationship? When we derogate Rāma, we are actually derogating Sītā. When we sideline Sītā to glorify Rāma, it's actually Rāma who's getting ignored. So I kindly request my readers to stop differentiating between Rāghava and Jānakī. Please try to understand Their love. Had Rāma been a cruel and sceptical Husband, He wouldn't have many temples built for Him. He wouldn't have got devotees like Tyāgarāja, Rāmadāsu, Annamāchārya, Rāmānujācharya, Vedānta Desikar, Mādhwachārya, Goswāmi Tulsīdas, Kambar, Kabīr and many more.

None of the ancient scholars and saints have criticized Rāma as they all had studied the scriptures with an open mind and understood His actions. In this era, innumerable people greatly malign Rāma with their half-baked knowledge but I have personally seen many people in many online forums admitting that they became devoted to Rāma after properly understanding the Rāmāyana. So I am not the only person having positive opinions about Rāma. There are numerous articles written in support by many aspiring devotees. I request my readers to read the scriptures properly and seek guidance if they are interested. If one can spend time abusing Deities, hurting devotees and making distasteful memes, why can't he/she utilize the same time to learn the truth? So the best solution is to see everything with a broad mind and have the curiosity to know new things. It's totally fine if one doesn't want to embark a spiritual journey but that doesn't give him/her the right to insult Rāma and Sītā or any other Deity. Just like prejudice and discrimination among humans are wrong, badmouthing our Gods with preconceived notions is equally bad. The compassion of our Bhagavān and Bhagavatī is such that even when we offend Them, They provide us many opportunities to love Them, They have immense affection for us in return to our hatred. So let's surrender to the divine Couple and humbly aspire to understand Them.

With respect to the misconceptions surrounding Rāma and Sītā, I know it's tough to understand everything as I myself have been questioned numerous times for supporting Rāma. I have worked on many write-ups to proclaim that Rāma was a wonderful Husband and Sītā was a strong Lady. I have faced my own deal of criticism too. How much ever I get mocked or involved in disputes, Rāma and Sītā will always be an ideal Couple for me. Let the world call Rāma a failed Husband, but I surely know that He was a loving Husband for Sītā. Let others say that Sītā was meek and victimized, I know deeply that She was an epitome of courage and resilience. My opinions, built carefully throughout a handful of years, will never change, as Lakshmī Nārāyana and all Their forms are ideal for me. I have done my best to debunk all fallacies. Now I pray that everybody understands the pastimes of the divine Couple.

Jai Siyā Rām!

Yours,

Hari Priye