Rama And Sita Quotes

In Ramayana, we saw Sita was sitting under a tree crying. Meanwhile Hanuman climbed the tree, dropped Rama's ring into her lap, and told her Rama will come and save her. Our crying pure mind is looking for the Rama's ring. Chakra meditation with breath is uniting the pure mind Sita with the pure soul Rama.

Rama glanced at her whenever a beautiful object caught his eye. Every tint of the sky, every shape of a flower or bud, every elegant form of a creeper reminded him of some aspect or other of Sita’s person.

Devoid of Sita’s support, Rama tasted defeat for the first time in his life. By refusing to bow down to external authority, Sita had fully experienced, for the first time, the inner power of self-authority.

Shri Ram said: “Ever since I have been separated from you, Sita, everything to me has become its very reverse. The fresh and tender leaves on the trees look like tongues of fire; nights appear as dreadful as the night of final dissolution and the moon scorches like the sun. Beds of lotuses are like so many spears planted on the ground, while rain-clouds pour boiling oil as it were. Those that were friendly before, have now become tormenting; the cool, soft and fragrant breezes are now like the hissing serpent. One’s agony is assuaged to some extent even by speaking of it, but to whom shall I speak about it? For there is no one who will understand. The reality about the chord of love that binds you and me, dear, is known to my heart alone; and my heart ever abides with you. Know this to be the essence of my love.

in Jain accounts, Ravana is killed by Lakshmana. In Dasharatha Jataka, Sita is Rama’s sister. In Ramayana and Purana accounts, Rama is Vishnu’s seventh avatara.

Renuka’s words had caused aversion in Sita that day. Now she could understand Renuka’s pain. The day Rama demanded a trial by fire, the day he sent her away into the forest, Sita remembered the sand pot Renuka had made. Ahalya, Renuka, Sita—they were all victims of mistrust and humiliation.

In our relationship, what is it that you like the most?’ Sita had asked Rama one day. ‘Protecting you like an eyelid protects the eye. If a thorn pierces your foot, I must pluck it out. I must, myself, kill the wild animals that approach you. The thought that I’m protecting you gives me greater pride and pleasure than sovereignty over Ayodhya,’ Rama had said. ‘I can protect myself. I can match you in archery,’ Sita had said, laughing. Rama’s face had fallen. ‘As long as I am alive, you will never have to protect yourself. Such a situation must never arise. You must look towards me for protection. You must turn to my strong arms for protection. If you take care of yourself, what am I for? Promise me that you will never do that.’ Sita had placed her hand in Rama’s. Abduction. Waiting in Ashoka Vanam—Sita had no alternative.

For all its idyllic charm, and in the joy of companionship of Sita, Rama never lost sight of his main purpose in settling down in this region—he had come here to encounter and destroy the asuras, the fiends who infested this area, causing suffering and hardship to all the good souls who only wanted to be left alone to pursue their spiritual aims in peace. Rama’s whole purpose of incarnation was ultimately to destroy Ravana, the chief of the asuras, abolish fear from the hearts of men and gods, and establish peace, gentleness, and justice in the world.

I am the most unhappy man alive, Lakshmana," said Rama. "Giving up the kingdom, I came to the forest, and here I have lost my Sita. This Jatayu, who was a second father to us, has, laid down his life for my sake. Why, if I fell into the fire, I fear my bad luck will put even the fire out. If I fell into the sea, I fear it would dry up. What a terrible sinner I am, Lakshmana! Who knows, one day I might lose you too, Lakshmana." Embracing Jatayu, he said: "O, my father! Really, did you see Sita?" But Jatayu lay speechless on the ground. After a few moments Jatayu spoke again in a low voice: "Be not afraid, Rama. You will surely find Sita. No harm will come to her. Regaining the treasure you have lost, you will greatly rejoice." With these words, he spat out blood and gave up life.

If it changes shape and structure, form and even content, it is because that is the nature of the story itself: it inspires the teller to bring fresh insights to each new version, bringing us ever closer to understanding Rama himself.  This is why it must be told, and retold, an infinite number of times.  By me.  By you.  By grandmothers to their grandchildren.  By people everywhere, regardless of their identity.  The first time I was told the Ramayana, it was on my grandfather’s knee. He was excessively fond of chewing tambaku paan and his breath was redolent of its aroma. Because I loved lions, he infused any number of lions in his Ramayana retellings—Rama fought lions, Sita fought them, I think even Manthara was cowed down by one at one point! My grandfather’s name, incidentally, was Ramchandra Banker. He died of throat cancer caused by his tobacco-chewing habit. But before his throat ceased working, he had passed on the tale to me.

I agreed to the trial only for the sake of Rama, not for my own.' ‘Don’t I know that.' ‘But again … will my decision haunt me forever?’ ‘Till you take decisions for Rama’s sake and not yours, it will continue to pursue you, Sita. Look at yourself. You are enduring great pain. You think you are enduring it for the sake of someone else. You think that you have performed your duty for the sake of someone else. Your courage, your self-confidence … you have surrendered everything to others. What have you saved for yourself?’ ‘What is “I”, sister? Who am I?’ Ahalya smiled. ‘The greatest of sages and philosophers have spent their lifetimes in search of an answer to this question. You means you, nothing else. You are not just the wife of Rama. There is something more in you, something that is your own. No one counsels women to find out what that something more is. If men’s pride is in wealth, or valour, or education, or caste–sect, for women it lies in fidelity, motherhood. No one advises women to transcend that pride. Most often, women don’t realize that they are part of the wider world. They limit themselves to an individual, to a household, to a family’s honour. Conquering the ego becomes the goal of spirituality for men. For women, to nourish that ego and to burn themselves to ashes in it becomes the goal. Sita, try to understand who you are, what the goal of your life is. It is not easy at all. But don’t give up. You will discover the truth in the end. You have that ability. You have saved Sri Ramachandra, can’t you save yourself? Don’t grieve over what has already happened. It is all for your own good, and is part of the process of self-realization. Be happy. Observe nature and the evolution of life. Notice the continual changes in them. The forest doesn’t comprise ashrams alone. There are also people of many races in it. Observe their lives. You belong to this whole world, not just to Rama.

Spiritual knowledge is not in learning something; it is in discovering something, so to speak, in breaking the fetters of the false consciousness and allowing the soul to unfold itself with light and power. What does the word spiritual really mean? Spiritual is spirit-conscious. When a person is conscious of his body, he cannot be spiritual. He is like a king who does not know his kingdom. The moment he is conscious of being a king, he is a king. Every soul is born a king—afterwards he becomes a slave. Every soul is born with kingly possibility—by this wicked world it is taken away. This is told in symbolic stories, as in the story of Rama, from whom his beloved Sita was taken away. Every soul has to conquer this, has to fight for this kingdom. In that fight the spiritual kingdom is attained. No one will fight for you, neither your teacher nor anybody else. Yes, those who are more evolved than you can help you, but you have to fight your battle, your way to that spiritual goal.

The children were pining for their father. They were dreaming about him. Though she had brought them up like they were her very life, though they knew nothing about their father, though their father did not even know about their birth or growing up—they wanted him. Sons needed to grow up inheriting their father’s name. She was Janaki—daughter of Mother Earth. Yet, she became Janaki—daughter of Janaka—under his care. These boys would get recognition only when they were regarded as Rama’s offspring. Rama was Dasarathi—‘of Dasaratha’—he was fond of that name, revered it and took pride in it. These children too wanted that kind of acknowledgement. It was indeed the order of the world. But would that happen? Would Rama embrace these children? Would he give them his name? Would he acknowledge them as descendants of his family? If that did not happen, how these innocent hearts would grieve! If Rama accepted them as his children and took them to Ayodhya, what would happen to her? She had left her father who loved her like his own life and taken Rama’s hand. Rama, whom she loved like her own life, had let go of her hand. These children whom she had brought up, caring for them like her own life—would she be able to hold on to them? Should she even attempt to do that? Would they remain in her grasp even if she did? Would they not run to their father if he called them? What did she have, other than the disgrace that Rama, bowing to public opinion, had heaped on her? In comparison, Rama had a kingdom—which was so dear to him that he could not give it up even for her sake. Would these children give up such a kingdom for her sake? Would their kshatriya blood allow them to do that? Sita’s mind was in turmoil. As a mother she had no power over them. Power never fascinated her anyway. She only had love—she loved her father; she loved Rama; she loved her children. There was no desire for power in any of those relationships. She did not want it. These children were nature’s gift to her. She had raised them like fawns. When fawns grow up, they go off into the forest, never to return. These children too … Sita struggled to rein in her mind.

Then why do I picture her weeping? When and why did she become a figure of weakness rather than strength? Sita, in our prevalent idiom, is weak, oppressed, a natural victim. Considering that Sri Rama’s wife—Vaidehi, Sita, Ramaa, call her what you will—is the primary archetype for all Indian women, a role model pushed and perpetuated by a predominantly patriarchal society, it is no wonder that she is someone the modern emancipated consciousness prefers to banish into yet another exile.

Rama looks on as Lakshmana disfigures Surpanakha but then, he is maryada purushottam. The ideal man allows other women to be disfigured and, constantly suspicious of her chastity, neglects his own wife!

The story of Sita lifting the Shiva dhanushya, which it takes 5000 servants to fetch for Rama to break (Bala Kanda, sarg 66), signifies the onset of puberty. Yet, if we are to take this literally, we have to ask what happened to this strong woman after marriage that she let herself be abducted by Ravana without a fight.

By the time the Ramayana was written by Valmiki, patriarchy had registered its authority over women’s bodies and over their reproductive rights. Rama considers Sita his property until he loses her to Ravana. Despite Sita’s purity, Rama rejects her twice, doubting her fidelity. One cannot imagine anyone doing this to Draupadi and it is impossible to accuse Kunti of any infidelity except to her own self! Yet Sita is a silent heroine as she refuses to bear Rama any child till he secures his throne. She brings up her sons on her own as a single abandoned mother and finally returns to her mother’s womb, thus establishing the autonomy of the female.

It is the internal battles that Rama has to fight that interest me now, and there are many. Sadly, he loses the most important battle of all, the battle to be the person that he wants to be, irrespective of what his cosmic and public destinies have in store for him. It is this terrible dislocation of the self that gives rise to his anxieties about Sita and his treatment of her.

Rama and Sita’s final separation, after she is asked to prove herself again (this time for the people of Ayodhya) is at Sita’s initiative. She disappears into the Earth without even a glance at the man she has loved and it is Rama who is left alone, abandoned to his public life and duties. At the very end of the story, we are left with the man—hero, husband, king, divine reflection—and his emptiness. Glorious Rama, destined for greatness and success from birth, ends up alone and lonely—that should be enough reason for us to read the text anew. For our sake, and not his.

Spirituelles Wissen entsteht nicht, indem man etwas lernt, sondern indem man etwas entdeckt, indem man die Fesseln des falschen Bewusstseins zerbricht und der Seele erlaubt, sich mit Licht und Macht zu entfalten. Was ist die wirkliche Bedeutung des Wortes spirituell? Spirituell bedeutet: Geist-Seele-Bewusstsein. Wer sich nur seines Körpers bewusst ist, kann nicht spirituell sein. Solch ein Mensch gleicht einem König, der seine Königswürde nicht kennt. Sobald sich der Mensch bewusst wird, eine Königin oder ein König zu sein, ist er Königin oder König. Jede Seele wird als Königin oder König geboren. Erst danach wird sie zum Sklaven. Jede Seele wird mit königlichen Möglichkeiten geboren, aber sie werden ihr von dieser schlechten Welt fortgenommen. Davon wird in vielen symbolhaften Geschichten erzählt, wie in der von Rama, dem seine geliebte Sita geraubt wurde. Jede Seele muss um dieses Königreich kämpfen, und siegen. Durch diesen Kampf wird das spirituelle Königreich verwirklicht. (S. 11)

Rama's wife, Sita, was devoted to him; the King was devoted to his wives, a very different thing.

In the macrocosm, Rama represents the Supreme Self; and Hanuman, his devotee, the individual self. Within the microcosm of the embodied self (jiva), Rama represents the embodied self, who is caught in the cycle of births and deaths (samsara). Sita represents the physical self, i.e. the mind and the body complex (kshetra). Ravana, with his ten heads, represents the ego with ten senses that have fallen into evil ways. Hanuman represents the breath. When ego and the senses carry away the mind and body and put them to wrong use, with the help of its breath, the embodied soul restrains the senses, silences the ego, regains control of the mind and body and stabilizes them in the contemplation of God.

74. I’m no hero They say that Rama, parted from Sita, held back the mighty ocean to build a bridge. And here I am, parted from her – can’t even hold back a few tears. Vidyakara Mishra’s Thousand, 1800 CE

Sita in the Ramayana is an ex-goddess, a human with traces of her former divinity that the story does not erase but largely ignores, whereas Rama is a god in the making, whose moral imperfections leave traces that future generations will scurry to erase. The two meet in passing, like people standing on adjacent escalators, Rama on the way up, Sita on the way down.

Lord Hanuman once visited a lake for taking bath and heard something beautiful (A female voice) and he ejaculated his sperm on that river by masturbation without anyone noticed and prayed to lord rama and universal lord (No One), that river and sperm went to south and reached both hole, where sita and andal left their souls in time frame . That is where universal lord saw the truth about immorality and sent many souls to find out the truth, why and how hanuman masturbated who himself said that 100% pure and which girl and how that girl made him to do that. not only beauty but also voices are dangerous sometimes 17, 23, 18, 0, 9, 6, 5, 13, 11, 12 Hanuman stories

Rama asked if Sita would like to return to Ayodhya. Then Valmiki accompanied Sita to Ayodhya and then Rama again asked Sita to prove her faithfulness towards him again. With this Sita prayed to Vasundhara to accept her since he was ever faithful to Rama. Thus a heavenly throne rose up from within the earth, borne on the heads of mighty nagas, decked in shining jewels; and the Earth stretched out her arms and welcomed Sita and placed her on the throne, and the throne sank down again. / Incomplete?!

Within there is regard for the law of marriage; without there isn’t any. Within, Sita is Rama’s wife. Outside, she is a woman for the taking. Ravana knows that if he enters Rama’s hut and forces himself on Sita he will be judged by the rules of society. But when he forces himself on Sita outside the Lakshmana-rekha, he will be judged by the laws of the jungle. Within, he will be the villain who disregarded the laws of marriage. Outside, he will be hero, the great trickster.

Amma, Rama has asked you to affirm the truth in the royal court, in the presence of the courtiers. After that you’ll be the queen. Mother of heroes, queen mother.’ Sita felt like laughing out loud. She controlled herself, out of respect for Valmiki, and said with a smile, ‘Do I need to do that? Is there any sense in such an effort?’ Valmiki was dumbstruck. But he understood Sita’s mind, which was strong and steady.

Did Ahalya know it would turn out like this? Rama has asked for my chastity test. Isn’t death better than this? Isn’t leaving me to my fate better? Why humiliate me like this? Why wage such a war if this is how I was going to be treated? War is for demonstrating the valour of men. Rama has proved his heroism. He is awaiting the demonstration of his wife’s chastity. Isn’t this what Ahalya called distrust? Wouldn’t accepting her in trust or rejecting her in distrust be better? What should be done now? Sita’s heart was like a volcano.