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Layout 3 - India Foundation for the Arts - IFA

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used to babysit <strong>the</strong> family’s three- or<br />

four-year-old boy. I once narrated <strong>the</strong><br />

Ramayana to <strong>the</strong> child when I put<br />

him to sleep. His mo<strong>the</strong>r came and<br />

asked me <strong>the</strong> next morning if I had<br />

told him a horror story. I told her I<br />

hadn’t. She told me, “But you told him<br />

about a ten-headed demon. He had<br />

nightmares.” I replied, “I only told him<br />

<strong>the</strong> Ramayana, our epic. The tenheaded<br />

demon is Ravana. He is a nice<br />

person.”<br />

While <strong>the</strong> ten-headed Ravana is<br />

casually accepted by children when <strong>the</strong><br />

Ramayana is narrated, <strong>the</strong>re are also<br />

o<strong>the</strong>r elements in <strong>the</strong> narration which<br />

we don’t question as children. The<br />

narrations glorify Rama and present<br />

him as an exemplary man, a<br />

superhuman. But <strong>the</strong>re is a silence<br />

about Sita. Apart from her being<br />

found as a child in <strong>the</strong> field and being<br />

named Sita (<strong>the</strong> furrow) and <strong>the</strong> Sita<br />

swayamvar when she marries Rama,<br />

<strong>the</strong>re is nothing more to Sita as a<br />

person in <strong>the</strong> narration. She was<br />

Rama’s wife and she followed him and<br />

she had told him, “Wherever you are,<br />

that is my Ayodhya.” What was<br />

emphasised was that Sita was a chaste<br />

woman.<br />

The agni pariksha where Sita had to<br />

enter <strong>the</strong> fire to prove her chastity was<br />

Imagining Rama – C.S. Lakshmi<br />

always glossed over in <strong>the</strong>se<br />

narrations. The Uttara-kanda where<br />

Sita is banished to <strong>the</strong> <strong>for</strong>est and<br />

becomes <strong>the</strong> mo<strong>the</strong>r of Lava and<br />

Kusha was almost never part of <strong>the</strong><br />

narrations. A few stories of Lava and<br />

Kusha were narrated now and <strong>the</strong>n.<br />

The climax of Sita entering <strong>the</strong> earth<br />

became incidental; Rama was <strong>the</strong> one<br />

who was glorified in <strong>the</strong> narrations.<br />

But at times, some folk elements used<br />

to be added.<br />

In one such narration <strong>the</strong>re is a<br />

beautiful story about Sita. She is <strong>the</strong><br />

daughter of a tribal chieftain. There is<br />

a bow in <strong>the</strong> family which is kept in<br />

one corner of <strong>the</strong> house. It is Sita’s job<br />

to smear cow dung on <strong>the</strong> floor and<br />

one day as she is doing it she lifts <strong>the</strong><br />

bow ef<strong>for</strong>tlessly and <strong>the</strong>n places it<br />

back. Her mo<strong>the</strong>r sees it and tells <strong>the</strong><br />

fa<strong>the</strong>r how <strong>the</strong>ir daughter had lifted a<br />

bow which could not be lifted by<br />

anyone. Apart from this <strong>the</strong>re was a<br />

silence about Sita. Chastity was <strong>the</strong><br />

only thing one associated with her.<br />

93

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