Sita’s Trial By Fire
An introduction and contextualization of The Ramayana, the character of
Sita and her Agnipariksha, or trial by fire.
Written by Neha Hosangadi.
The Ramayana is one of the most celebrated epics in Hindu mythology, commonly shared as a saga of love, duty, and divine intervention. Its verses are recited in temples, homes, and festivals, often used as a means to bridge the gap between generations and foster a sense of community. From theatrical performances to storytelling sessions, the epic is passed down both orally and through written texts to ensure its preservation. Characters and teachings from the Ramayana are often used to guide moral conduct, relationships, and spirituality. Understanding the Ramayana in today’s day and age, however, requires examining pivotal moments through a more critical lens.
To fully appreciate the Ramayana, one must first consider its historical context. Believed to have been composed by the sage Valmiki around the 5th century BCE, the Ramayana emerged during a period of significant cultural and philosophical ferment in ancient India. It was a time marked by the rise of various religious and philosophical schools, the codification of societal norms in texts such as the Manusmriti, and the flourishing of epic literature.
The epic follows Rama, the prince Ayodhya, on his quest to rescue his wife Sita from the clutches of the demon king Ravana. Alongside his loyal brother Lakshmana and the monkey god Hanuman, Rama embarks on a journey filled with adventure and adversity. The Ramayana is often revered as a tale that showcases the triumphs of good over evil, captured through Rama’s righteousness and dedication to his duty.
On the other hand, Sita, the female protagonist, is depicted as the epitome of virtue and resilience. Born from the earth, she is discovered by King Janaka and raised as his own daughter. Sita’s beauty and purity capture the heart of Prince Rama, and the two are married in a grand ceremony. Throughout the epic, Sita demonstrates unwavering devotion to Rama, even in the face of abduction and exile.
This very devotion, however, is questioned following her rescue when her husband Rama doubts her fidelity during the time of her abduction. To prove her purity, Sita then undergoes a trial by fire, or an agni pariksha, during which she willingly steps into fire. However, even this courageous act fails to dispel the lingering doubts that persist in Rama’s mind, ultimately leading to Sita’s banishment from her kingdom. This particular moment serves as a powerful reminder of the injustices endured by women, even when they exhibit unwavering loyalty and make significant sacrifices.
Although Rama and his journey take center stage in The Ramayana, the character of Sita holds immense importance within the narrative. Her ordeal of undergoing a trial by fire adds complexity to the story, prompting deeper analysis and interpretation. As we explore this timeless epic, it becomes evident that Sita’s strength and selflessness become focal points for discussions on gender roles and societal norms. By delving further into Sita’s pivotal moments in the Ramayana, opportunities for broader reflection on tradition, identity, and the changing nature of cultural narratives emerge.
Agnipariksha
An excerpt from Valmiki’s Ramayana, translated by Hari Prasad Shastri. The excerpt has been taken from Book 6, Chapters 118, 119 and 121.
The text is accompanied by Neha’s personal annotations.
Beholding Maithili standing humbly beside him, Rama gave expression to the feelings he had conceded in his heart, saying:—
“To-day Hanuman is plucking the fruit of his glorious exploits, and Sugriva, who is valiant in war and wise in counsel, with his army is reaping the harvest of his exertions! Bibishana too is culling the fruits of his labours, he who cast off a brother, who was devoid of virtue, to come to me.”
Why is Rama openly admitting that he was more concerned about his honor than his wife’s safety and wellbeing?
On this, that noble lady, worthy of being addressed in sweet words, hearing that harsh speech from her beloved lord, who for long had surrounded her with every homage, wept bitterly, and she resembled a creeper that has been tom away by the trunk of a great elephant.
Hearing these harsh words from the wrathful Raghava, causing her to tremble, those fearful utterances, which till that time had never been heard by her and were now addressed to her by her lord in the presence of a great multitude, Maithili, the daughter of Janaka, overwhelmed with shame, pierced to the heart by that arrow-like speech, shed abundant tears. Thereafter, wiping her face, she addressed her husband in gentle and faltering accents, saying:—
Sita accusing Rama of being misogynistic and unfair is an extremely powerful display of women standing up for themselves, especially considering when this text was written.
Having spoken thus to Rama, weeping the while, her voice strangled with sobs, Sita addressed the unfortunate Lakshmana, who was overwhelmed with grief, saying:—
Hearing Vaidehi’s words, Lakshmana, the slayer of hostile warriors, a prey to indignation, consulted Raghava with his glance and by Rama’s gestures he understood what was in his heart, whereupon the valiant Saumitri, following his indications, prepared the pyre.
None amongst his friends dared to appeal to Rama, who resembled Death himself, the Destroyer of Time; none dared to speak or even to look upon him.
With these words, Vaidehi circumambulated the pyre and with a fearless heart entered the flames.
And a great multitude were assembled there, amongst which were many children and aged people ‘who witnessed Maithili entering the fire. And, resembling gold that has been melted in the crucible, she threw herself into the blazing flames in the presence of all. That large-eyed lady, entering the fire, who is the Bearer of Sacrificial Offerings, appeared to those who watched her to resemble a golden altar. That fortunate princess entering the fire, which is nourished by oblations, seemed, in the eyes of the Rishis, Devas and Gandharvas, to resemble a sacrificial offering.
Then all the women cried out:—‘Alas!’ On seeing her, like a stream of butter hallowed by the recitation of mantras, fall into the flames, and she appeared to the Three Worlds, the Gods, the Gandharvas and the Danavas like a goddess smitten by a curse and cast down from heaven into hell. Then, as she entered the flames, a great and terrible cry rose from the titans and the monkeys.
Vibhabasu, who bore Vaidehi in his lap, having extinguished the pyre, rose up, and that Bearer of Sacrificial Offerings, assuming a corporeal form, stood up and took hold of the daughter of Janaka. Then that youthful woman, beautiful as the dawn, wearing ornaments of refined gold, attired in a red robe, having dark and curly hair, wearing fresh garlands, the irreproachable Vaidehi was restored to Rama by the God of Fire.
Thereafter the Witness of the whole world, Pavaka, addressed Rama, saying:—
“Here is Vaidehi, O Rama, there is no sin in her! Neither by word, feeling or glance has your lovely consort shown herself to be unworthy of your noble qualities. Separated from you, that unfortunate one was borne away against her will in the lonely forest by Ravana, who had grown proud on account of his power. Though imprisoned and closely guarded by titan women in the inner apartments, you wast ever the focus of her thoughts and her supreme hope. Surrounded by hideous and sinister women, though tempted and threatened, Maithili never gave place in her heart to a single thought for that titan and was solely absorbed in you. She is pure and without taint, do you receive Maithili; it is my command that she should not suffer reproach in any way.”
Having spoken thus, the victorious and extremely powerful Rama, full of glory, adored for his noble exploits, was re-united with his beloved and experienced the felicity he had merited.
An analysis of Sita’s Agnipariksha from the perspective of the modern Indian woman.
Written by Neha Hosangadi.
As a young South Asian girl growing up in the diaspora, my parents made an active effort to introduce me to important stories and tales from India as a means to bring me closer to my culture that I was physically so far away from. One of the earliest memories of this was being told the story of the Ramayana, oftentimes just as a casual bedtime story. I remember being captivated by the trials and triumphs of Rama’s journey and horrified by Ravana’s abduction of Sita.
Once my proficiency and interest in reading grew, my parents introduced me to the Amar Chitra Katha comics, a series of books that took popular Indian stories, specifically Hindu myths, and simplified them for young readers. They were accompanied by drawings that helped me visualize a world I wasn’t fully familiar with. For a good part of my childhood, I would spend days reading these comics, living through these prolific characters and their larger-than-life stories. The Ramayana, of course, was my favorite as the grand scale and high stakes of the story never failed to grip my attention.
The Ramayana is commonly used to teach wisdom and values, and this was no different in my experience. Rama’s valor, Sita’s virtue and Lakshmana’s loyalty were all important pillars of good character that became a cornerstone of cultural identity and a moral compass. As I grew up to become a young woman in today’s rather patriarchal society, however, I remember something about what I had read and understood as a girl no longer sat right with me. I was always confused by why Sita had to walk through fire at the end of the story and it made me uncomfortable, but I didn’t necessarily have the knowledge and resources to understand what was wrong. After gaining a deeper understanding of gender dynamics and feminism, particularly in Indian culture, what once seemed like a test of purity and devotion now appeared as a gross violation of Sita’s dignity. The idea that a woman had to prove her fidelity through such an extreme and degrading trial began to seem archaic and oppressive. It became increasingly apparent to me that Sita’s ordeal was not a testament to her strength or virtue but rather a reflection of the patriarchal values that govern her world. The portrayal of Sita’s ordeal by fire as a test of her purity and chastity is also alarming as it reduces her to a passive object, whose worth is determined by her relationship to men—first as Ravana’s captive and then as Rama’s wife.
I do think it is important to acknowledge that Sita does speak up during this pivotal moment. She even accuses Rama of being, essentially, a misogynistic prick. However, despite her courage, her character is ultimately reduced to that of a virtuous and docile girl, appreciated for conforming to what the men ask of her rather than standing up for herself. Her willingness to undergo the trial, not out of personal desire but to uphold societal norms and validate her worthiness as a wife also raises questions about agency, autonomy, and the construction of female identity. It brings to light the double standards and inequalities prevalent in a patriarchal society, where women have very limited options and are forced to conform to rigid gender norms.
In contemporary discussions, there has been a growing examination of Sita’s trial by fire, with numerous critics denouncing it as a reflection of patriarchal dominance and a violation of women’s independence. This particular incident, along with other elements found within the Ramayana, serves as a reminder of the necessity to thoughtfully engage with revered texts and reevaluate the narratives that have been passed down to us. While it will always continue to be an important piece of literature for me, I now approach it with a more nuanced perspective, recognizing both its cultural significance and its limitations. The Ramayana is an extremely pivotal work in Indian culture, mythology and Hinduism and nothing will change that. But can you really blame a woman for being angry, when men are so awful?
Glossary