Wednesday, December 18, 2013

Book Review : Sita

Title : Sita
Author : Devdutt Pattanaik
Publisher : Penguin India
ISBN : 978-0-143-06432-9

"You judge him but I love him Lakshman. You see your brother as an ideal and are angry because he has not lived up to your expectations. I see my husband for what he is, and understand his motivations; at every moment he strives to be what he thinks is best. I will not burden him with expectations. That is how I make him feel loved. And he sees me, knows that I will support him no matter what, even when he resorts to such devious route like an errant child."

Sita watched Lakshman's nostrils flare. She felt his embarrassment and his rage. She wanted to reach out and reassure him, but she restrained herself.
'You feel your Ram has abandoned his Sita, don't you?', she asked gently.
'But he has not. He cannot.
He is God - he abandons no one.
And I am Goddess - I cannot be abandoned by anyone.'
A mystified Lakshman returned to Ayodhya, while Sita smiled in the forest and unbound her hair.

Ramayana is an age old saga that has been passed on from generation to generation through two primary means of communication - maukhik (orally) and likhit (written). Another medium got added to the list much later - that of moving pictures, and this has been utilized multitude of times in narrating the epic tale. But perhaps Devdutt Pattanaik's Sita, is the one, which has touched me in a way no other could. Unlike Mahabharata, Ramayana is considered to be a much simpler tale with lesser diversions and sub-tales, but here in Sita, you get all that there is to read and understand about the story of Ram - the seventh incarnate of Lord Vishnu. The supporting tales mentioned here, do not hinder the flow of the narrative, rather they are brought out at the most logical junctures where they actually belong. Quite like what was done in Jaya, the author tries to bring many sub-stories, regional twists and beliefs into the fold of the main legend. The action of Ravana is compared and contrasted with some Greek and Roman mythological figures as well.  Furthermore, there is perfect dose of analysis and commentary part in the narrative which makes 'Sita' an introspective piece of writing.

In order to stay true to the title 'Sita', the author has attempted to bring a woman's perspective in the proceedings, which has otherwise been left unregistered by the earlier story tellers. It begins with Sita's early years in her maternal house. We have been generously introduced to the childhood period of Rama and his three bothers, however, there is not much that has been written about Sita as a child. The things that interested her, her pastimes, her relationship with her parents, sisters and others in the kingdom - do not find much of a mention in many writings. Here, she is portrayed as a well-read, wise, strong and confident character. It is amazing how filling colours in a pencil sketch takes the whole creation to a completely different level and that is what happens to the character of Sita. Pattanaik also highlights the relationship that Sita shared with other women characters - the queens of Ayodhya, Anusuya, Mandodari and Trijata. Their conversations make it easy for the readers to understand the personalities and thought process of various actors. 
The unmentioned and unacknowledged trivia may seem insignificant from the perspective of moving the story forward, nevertheless, they do wonders in giving a substantial identity to each character.

Though a religious epic, Ramayana is a story which leaves many wondering and questioning about the fairness and rightfulness of the decision taken by Ram in banishing his pregnant wife. In Sita, Devdutt Pattanaik has tried to address this sensitive issue by highlighting the divine connection that Sita had with Ram, and vice-versa. Sita tried to pacify the embarrassment of Lakshman thus - 'Ram is dependable, hence God. I am independent, hence Goddess. He needs to do his duty, follow rules, and safeguard reputation. I am under no such obligation. I am free to do as I please: love him when I am separated from him, love him when I am rescued by  him, love him when he clings to me, love him even when he lets me go.' This makes Sita a highly magnanimous person and one worthy of everyone's admiration and adulation.

Devdutt Pattanaik has the acumen to bring out the untapped wisdom that is lying deep in the mythological stories of yore. After having read Jaya and Sita, one wonders, how much there is to learn from such epic tales, if one could just acquire perception like that of Pattanaik.

I cannot put a final full stop to this review before I quote a few nuggets of intellect that would make one introspect and contemplate over and over again. 

  • Kanyaa-daan - I give you Lakshmi - wealth, who will bring you pleasure and prosperity. Grant me Saraswati, wisdom. Let me learn the joy of letting go. In daan only wisdom is asked in exchange, unlike dakshina - where wealth is asked in exchange and bhiksha, where power is asked in exchange.

  • Before your wife came into your life, you were a student, with no claim on property. After your wife leaves your life, you must become a hermit, with no claim over property. Only as long as she is by your side do you have claims over wealth. Without her, you cannot perform yagna, you must  only perform tapasya.

  • From desire come all problems and all desires come from fear.

  • What we possess is temporary but what we become is permanent.

  • Most people seek to be the sun around which the world revolves. Very few are willing to be the moon, allowing others to be the sun, despite having full knowledge that they can outshine everyone else. Ram's brothers served him to upholds the integrity of the royal clan. Sita was bound by wifely obligations but only Hanuman did so out of pure love. That is why Ram held him closest.

Here is an interview with him, that was done for the newspaper - The Tribune

11 comments:

  1. I have read Sita by Devdutt Pattanaik. It was great to read the book but even you have summed up the book very well. It was great to read your review and I also share you opinion about the book.

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  2. Thanks for stopping by here Ritu. Glad you found the review appropriate. It is indeed a great read.

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  3. A very well written review. I must read the book. That interpretation of the equation between Ram and Sita adds an entirely new dimension tocRam's act of leaving Sita. I wonder how the writer has interpreted Sita going back to Mother Earth. Like I said, I MUST read this book.

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  4. Thanks Gita. I am glad you liked the review. This is a wonderful book and mus be read over and over again.

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  5. AS PER RAMAYANA -- THE HANOOMAN THE APE WAS GIVEN 16 SEX SLAVES BY BHARAT ! dindooohindoo

    Book VI : Yuddha Kanda - Book Of War
    Chapter [Sarga] 125

    43-45

    "O the gentle one! Are you a divine being or a human being, who have come here out of compassion? To you, who have given this agreeable news to me, I shall give in return, for the pleasant tidings, a hundred thousand cows, a hundred best villages, and for wives, sixteen golden complexioned virgin girls of a good conduct, decked with ear-rings, having beautiful noses and thighs, adorned with all kinds of jewels, with charming countenances as delightful as the moon and born in a noble family."

    Y DID BHARAT GIVE 16 SEX SLAVES TO THE APE ?

    THE PAWAN PUTTAR BRAHMA CHARI !

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  6. What is the story of the evolution of the dress sense of an Indian ?

    where would the Indians be w/o the Mughals and Greeks and Brits ?

    The Mughals civilised the Hindoo ! Hindoo women used to move around top less with just a triangle shaped loin cloth and used to pierce their breasts !

    Babar & the Mughals civilised the Hindoos ! Read this verse from the Ramayana - when Ravana describes Seeta ! dindooohindoo ! This will nail the contribution of Mughals to Hindooism and India !

    http://www.valmikiramayan.net/aranya/sarga46/aranya_46_frame.htm

    “Your hips are beamy, thighs burly akin to elephant’s trunks, & these two breasts of yours that are ornamented with best jewellery are rotund, rubbing &bumping each other, &they are swinging up & up, their nipples are brawny &jutting out, & they are smoothish like palm-fruits, thus they are covetable for they are beautiful.

    “Oh, allurer, your smile is alluring, teeth are alluring, &your eyes allure, oh, beauty, your waist is palmful, your hair velvety, your breasts are jostling, &you rob my soul as a spate robs riverbank. [3-46-21, 22a]

    It will be obvious EVEN to the AG of the Indian Government, that Seeta was topless &wearing a loincloth - and prancing her wares in front of Ravana. THE MUGHALS TAUGHT THE HINDOOS TO WEAR CLOTHES & DO PROPER ABLUTIONS !

    You have to give credit when and where it is due

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  7. This is Oral Sex in the Ramayana !

    Sita performs Fellatio on Ravana ! Ravana was an African and deeply dis-satisfied with her husband !

    The Satanic Verse is that Ravana made Seeta perform fellatio ! dindooohindoo !

    Book III : Aranya Kanda – The Forest Trek

    Chapter [Sarga] 52

    तस्यास्तत्सुनसं वक्त्रमाकाशे रावणाङ्कगम्।

    न रराज विना रामं विनालमिव पङ्कजम्।।3.52.18।।

    Sita’s face with her beautiful nose on Ravana’s lap and not on Rama’s, shone no more like a lotus without its stalk.

    NOTE – SITA’S NOSE WAS IN RAVANA’S LAP ! WHAT WAS HER NOSE DOING IN RAVANA;’S LAP ? THE NOSE IS NEAR THE MOUTH ! IT IS FELLATIO !

    बभूव जलदं नीलं भित्त्वा चन्द्र इवोदितः।

    सुललाटं सुकेशान्तं पद्मगर्भाभमव्रणम्।।3.52.19।।

    शुक्लैस्सुविमलैर्दन्तै प्रभावद्भिरलङ्कृतम्।

    तस्यास्तद्विमलं वक्त्रमाकाशे रावणाङ्कगम्।।3.52.20।।

    रुदितं व्यपमृष्टास्रं चन्द्रवत्प्रियदर्शनम्।

    सुनासं चारुताम्रोष्ठमाकाशे हाटकप्रभम्।।3.52.21।।

    Sita’s face looked beautiful with her smooth forehead, shining hair and spotless complexion like the inside of a lotus, with clean, white, shining teeth, a nice nose and lovely red lips. She was continuously weeping and wiping her tears. Her face which was pleasing like the Moon on the lap of Ravana appeared as though the Moon was rising through dark clouds.

    NOTE THE FELLATIO POSE – WHITE TEETH AND RED LIPS ! NOTE THE RAVANA TONE – MOON RISING THROUGH DARK CLOUDS ! THE CLIMACTIC EJACULATION !

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  8. The Proof that Seeta Maiya went willingly with Ravana as she was a lonely and sexually frustrated Nepali whore.dindooohindoo

    The fact that Rama was an impotent limpdick and a gay pansy,is undisputable - so we leave that at this stage

    PART 1

    1st let us settle the matter that Seeta was a lonely,frustrated Nepali whore

    Book III : Aranya Kanda - The Forest Trek

    Chapter [Sarga] 53

    ईदृशम् गर्हितम् कर्म कथम् कृत्वा न लज्जसे |
    स्त्रियाः च हरणम् नीच रहिते च परस्य च || ३-५३-७

    "A woman, that too a lonely one, that too the other man's wife, that too an abduction, but not winning or wooing her... you knave, on your undertaking such a kind of deplorable deed, how unashamed are you? [3-53-7]

    Note - SEETA MAIYA DID NOT SAY THAT SHE WAS ALONE.SHE SAID SHE WAS LONELY

    PART 2

    It is said that if Ravana touched any woman with intent of lust, he would die

    Let us 1st prove that the Ravana touched Seeta with intent of lust.He described Seeta's breats and nipples etc. - but that is passe,as that is just vocabulary

    There is specific reference in the Ramayana that RAVANA TOUCHED SITA MAIYA WITH INTENT OF LUST

    Book III : Aranya Kanda - The Forest Trek

    Chapter [Sarga] 49

    Ravana who is "infatuated with lust" picked her up, which lady is disinclined for any kind of sensuality and who is verily writhing like the wife of King Cobra, and then he surged skyward and flew off with her in his air-chariot. [3-49-22]

    ताम् अकामाम् स काम आर्तः पन्नग इन्द्र वधूम् इव |
    विवेष्टमानाम् आदाय उत्पपात अथ रावणः || ३-४९-२२

    Then people say that Ravana DID NOT TOUCH THE BODY OF SEETA MAIYA ! Lies

    This is proof that Ravana touched her body,waist and naked thighs

    Book III : Aranya Kanda - The Forest Trek

    Chapter [Sarga] 49

    वामेन सीताम् पद्माक्षीम् मूर्धजेषु करेण सः |
    ऊर्वोः तु दक्षिणेन एव परिजग्राह पाणिना || ३-४९-१७

    He that Ravana grabbed the lotus-eyed Seetha on lifting her up with his left hand at her plait of hair at nape, and with his right hand at her thighs. [3-49-17]

    ततः ताम् परुषैः वाक्यैः अभितर्ज्य महास्वनः |
    अंकेन आदाय वैदेहीम् रथम् आरोपयत् तदा || ३-४९-२०

    Then he whose voice is strident that Ravana lifted her up by her waist and got Vaidehi up on the air-chariot intimidating her with bitter words. [3-49-20]

    AND RAVANA DID NOT DIE !

    WHICH MEANS THAT SEETA MAIYA WENT WITH RAVANA WILLINGLY AS SHE WAS SEDUCED BY HIM !

    SEETA MAIYA MIGHT HAVE HAD AFTER THOUGHTS ! BUT SHE WENT WITH RAVANA WILLINGLY - PERHAPS UNDER SEDUCTION OR HYPNOTISM - BUT THE NEPALI RANDI SEETA WENT WILLINGLY WITH RAVANA

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  9. Hindoos are squeamish about the rape of Seeta Maiya.The fact is that Seeya Maiya was raped by Ravana and she performed fellatio on Ravana !

    Hindoo poetry has a poetic way of describing rape - as we will see later.dindooohindoo

    Seeta herself states in the Yuddha Kanda that she was banged by Ravana

    PHASE 1 - RAMA OPENLY TELLS SEETA MAIYA THAT SHE MUST HAVE BEEN FUCKED BY RAVANA

    Book VI : Yuddha Kanda - Book Of War
    Chapter [Sarga] 115

    कः पुमांस्तु कुले जातह् स्त्रियं परगृहोषिताम् |
    तेजस्वी पुनरादद्यात् सुहृल्लेख्येन चेतसा || ६-११५-१९

    "Which noble man, born in an illustrious race, will take back a woman who lived in another's abode, with an eager mind?"

    न हि त्वां रावणो दृष्ट्वो दिव्यरूपां मनोरमाम् |
    मर्षयेत चिरं सीते स्वगृहे पर्यवस्थिताम् || ६-११५-२४

    "Seeing you, who are endowed with a beautiful form and attractive to the sense, detained for long in his abode, Ravana could not have endured your separation."

    PHASE 2 - SEETA HERSELF ADMITS THAT SHE WAS DRY FUCKED BY RAVANA - BUT WHILE SHE WAS LAID - HER HEART HAD ONLY RAMA THE LIMPDICK ! THESE ARE THE WORDS OF SEETA MAIYA !

    Book VI : Yuddha Kanda - Book Of War
    Chapter [Sarga] 116

    यद्यहं गात्रसंस्पर्शं गतास्मि विवशा प्रभो |
    कामकारो न मे तत्र दैवं तत्रापराध्यति || ६-११६-८

    "O lord! It was not my willfulness, when I came into contact with the person of Ravana. I was helpless. My adverse fate was to blame on that score."

    मदधीनं तु यत्तन्मे हृदयं त्वयि वर्तते |
    पराधीनेषु गात्रेषु किं करिष्याम्यनीश्वरा || ६-११६-९

    "My heart, which was subservient to me, 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?"

    ReplyDelete

  10. PHASE 3 - THE CONCLUSIVE PROOF OF SEETA'S RAPE 30000 FEET IN THE SKY !

    THE HINDU SANSKRIT POETRY OF RAPE ! dindooohindoo

    Book III : Aranya Kanda - The Forest Trek
    Chapter [Sarga] 52

    उद्धूतेन च वस्त्रेण तस्याः पीतेन रावणः |
    अधिकम् परिबभ्राज गिरिः दीप इव अग्निना || ३-५२-१५

    When her ochreish silk sari's upper fringe is upheaved by air onto to Ravana, Ravana looked blazing like a mountain set ablaze, muchly and overly. [3-52-15]

    NOTE - SEETA'S "UPPER FRINGE SARI" (wHICH COVERS HER BREASTS) IS "UPHEAVED ON TO RAVANA".RAVANA LOVED SEETA'S BREASTS - AS WE READ IN THE ARANYA KANDAM BEFORE.

    तस्याः परम कल्याण्याः ताम्राणि सुरभीणि च |
    पद्म पत्राणि वैदेह्या अभ्यकीर्यन्त रावणम् - यद्वा -
    - च्युतानि पद्म पत्राणि रावणम् समावाकिरन् - || ३-५२-१६

    Reddish and scented lotus-petals adorning that highly auspicious Seetha have slithered, but again upheaved by air they are bestrewn on Ravana. [3-52-16]

    NOTE - WHILE RAVANA IS BANGING SEETA - THE PETALS THAT SEETA WORE ARE NOW ON RAVANA ! HOW DID THAT HAPPEN ? HOW CAN THE AIR PLACE THE PETALS AND THE UPPER SAREE OF SEETA ON RAVANA ? IT AIN'T MAGIC ! IT IS SIMPLE SEX ON THE LAP !

    तस्याः कौशेयम् उद्धूतम् आकाशे कनक प्रभम् |
    बभौ च आदित्य रागेण ताम्रम् अभ्रम् इव आतपे || ३-५२-१७

    Upper fringe of Seetha's silk sari with golden glitter is upheaved in the sky, and with the reddish hue of sun in red heat of midday it beamed forth like a reddish cloud. [3-52-17]

    NOTE - THIS VERSE MEANS THAT RAVANA "REMOVED" SEETA MAIYA'S SAREE AND SHE WAS "STARK NAKED".A reddish cloud is acceptable either in morning or in evening but not in midday since it is a bad omen. A BAD OMEN FOR SEETA MAIYA

    सा पद्म पीता हेम आभा रावणम् जनक आत्मजा |
    विद्युत् घनम् इव आविश्य शुशुभे तप्त भूषणा || ३-५२-२४

    Seetha, the daughter of Janaka, with a complexion that is goldenly yellowish in the tinge of a lotus, moreover with her ornaments of purified gold, flashed like a lightning possessed in a dark-cloud, when that stonehearted Ravana possessed her. [3-52-24]

    NOTE - RAVANA "POSSESSED SEETA MAIYA"

    तरु प्रवाल रक्ता सा नील अंगम् राक्षस ईश्वरम् |
    प्राशोभयत वैदेही गजम् कक्ष्या इव कांचनी || ३-५२-३०

    She that Vaidehi who is so delicate like reddish leaflets of trees made that blackish bodied lord of demons, Ravana, well and truly lambent, herself becoming a golden girdle girded around the elephant like Ravana.

    NOTE - LAMBENT MEANS HAPPY AND SMILING AND SEETA IS LIKE A GIRDLE CLASPING THE ELEPHANT ORGAN OF RAVANA

    IT IS DUE TO THE ABOVESAID RAPE OF SEETA MAIYA THAT THE GODS "SHUDDERED"

    Book III : Aranya Kanda - The Forest Trek
    Chapter [Sarga] 52

    सुप्रवेपित गात्राः च बभूवुः वन देवताः || ३-५२-४१
    विक्रोशन्तीम् दृढम् सीताम् दृष्ट्वा दुःखम् तथा गताम् |

    On seeing Seetha who is undergoing anguish in that way the sylvan deities physically shuddered in a worst way. [3-52-41b, 42a]

    BUT IS IT RAPE ?

    SEETA WAS A LONELY SEXUALLY FRUSTRATED WOMAN !

    SHE GOT LOVE,SEX AND RESPECT ONLY FROM RAVANA !

    RAMA WAS AN IMPOTENT,COWARD AND A GAY PANSY !

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  11. This is proof that Rama and Lakshman are impotent limpdicks who could not even sense or hear Seeta Maiaya's
    pangs and wailings.The poor nepali randi had to plead to TREES,BIRDS,RIVERS ! But none came to help the nepali randi

    This is the state of the Godliness of Impotentica Rama and Lakshmana.These Hindoo Gods could not sense that their
    woman was giving a blow job to Ravana - until the monkeys told them ! dindooohindoo

    Book III : Aranya Kanda - The Forest Trek
    Chapter [Sarga] 49

    हा लक्ष्मण महाबाहो गुरु चित्त प्रसादक |
    ह्रियमाणाम् न जानीषे रक्षसा काम रूपिणा || ३-४९-२४

    "Haa, greatly dextrous Lakshmana... oh, rejoicer of your mentor... you are incognisant of me who am being abducted by this demon who is a dissembler. [3-49-24]

    जीवितम् सुखम् अर्थाम् च धर्म हेतोः परित्यजन् |
    ह्रियमाणाम् अधर्मेण माम् राघव न पश्यसि || ३-४९-२५

    "Oh, Raghava, you have relinquished your high-life, happiness, and riches for the sake of righteousness, and though you avowed to protect your observants, you are unobservant of me who am being abducted by the unrighteousness itself. [3-49-5]

    ननु नाम अविनीतानाम् विनेता असि परंतप |
    कथम् एवम् विधम् पापम् न त्वम् शास्सि हि रावणम् || ३-४९-२६

    "Oh, enemy-inflamer Rama, I reckon that you are an absolute controller of uncontrollable beings, I wonder why you are not controlling this kind of sinner, Ravana, indeed?" This is how Seetha started her cry in wilderness. [3-49-26]

    आमंत्रये जनस्थानम् कर्णिकारान् च पुष्पितान् |
    क्षिप्रम् रामाय शंसध्वम् सीताम् हरति रावणः || ३-४९-३०

    "I call the attention of the flowered Karnikaara trees of Janasthaana, you inform Rama that Ravana is thieving Seetha." Thus, she is addressing the woods and others on the ground from air-chariot. [3-49-30]

    हंस सारस संघुष्टाम् वन्दे गोदावरीम् नदीम् |
    क्षिप्रम् रामाय शंस त्वम् सीताम् हरति रावणः || ३-४९-३१

    "I pray you who are with the bustle of swans and saarasa water birds, oh, River Godavari, you promptly tell Rama that Ravana is thieving Seetha. [3-49-31]

    दैवतानि च यान्ति अस्मिन् वने विविध पादपे |
    नमस्करोमि अहम् तेभ्यो भर्तुः शंसत माम् हृताम् || ३-४९-३२

    "I also venerate you, the sylvan deities that travel in this forest with diverse trees or, those that abide on the treetops, you may please inform my husband that I am being stolen. [3-49-32]

    यानि कानिचित् अपि अत्र सत्त्वानि निवसन्ति उत |
    सर्वाणि शरणम् यामि मृग पक्षि गणान् अपि || ३-४९-३३

    "Or, over there, some few beings that are living over there on the ground below, I seek shelter of all the flocks of birds and hoards of animals, and I pray you to convey this news. [3-49-33]







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