Page 14 - GALIET LOVE AND DUTY´S LOTUS: Rama and Sita IV

Galiet & Galiet
devotion to his citizens is as strong as Sita’s devotion towards him. Both are willing to give up what is most precious: Sita, her life; Rama, his Sita. In the name of love, Sita shall be willing to be eaten by Virahda22 and shall offer herself as ransom in order to release Rama and Lakshmana. In the name of honour, Rama shall sacrifice Sita and his offspring.
However much we can sympathize with Rama’s dilemma, he is not afforded Sita’s heights of insight,23 sincerity24 and truth. Again, and again, Valmiki reminds us that Rama’s cardinal virtue is his strict adherence to truth; however, in what could be considered his greatest leadership moment, he fails to see and fight for the truth. Rama’s tragic flaw, as he suffers the tension between duty and love, necessity and liberty, is threefold. First, he rejects the evidence of the gods who testify in favour of Sita’s phosphorescent purity. Second, he unquestionably accepts the opinions of his subjects and does not challenge their allegations, assumptions and beliefs. Third, he conceals his exile decision from Sita. Both, King Rama’s eclipse in judgement and his harsh treatment of Sita, are not only ethically problematic, but they also impact his virtuous and prodigal character negatively.
First, as ideal king, Rama, might have vindicated Sita based on the sacred word of the gods and goddesses, of mortal Hanumat and of Lord Agni. By rejecting their evidence, he rejects their primordial authority. Consequently, King Rama propitiates bad karma and dharma due to his unrighteous action, his insolence and his ingratitude. After all, these are the same gods and goddesses that Sita had propitiated many times with prayers and offerings to ensure safe river crossings of the Ganga and Kalindi while in the forest. Further, they are same gods and goddesses that Sita, upon their return to Ayodhya, propitiates with “gifts of a lakh
22 Although she has nothing to lose for she realizes that without the protection of Rama and Lakshmana she will be eaten by wolves, bears or tigers, her willingness to sacrifice herself, once more, shows her unconditional devotion to Rama. Anecdote told in page 269 of Dr. Nagaiah’s book. Nagaiah, Samudralala. An Appreciation of Valmiki’s Ramayana. Tirupati: Nagaiah, 1981.
23 Sita is richly insightful and endowed with a natural sense of justice. After a strenuous 10-month ordeal of being captured, facing despair and resignation to the point of committing suicide, Sita forgives the Rakshasis for tormenting her because, in her view, they acted under the orders of the King. They caused harm because they were, like her, victims of Ravana’s orders and power. Therefore, in her view, they ought not to be punished.
24 Sita conceals the truth only one time when she is asked by the Rakshasis if she knows Hanumat. Instead of answering truthfully, she says that she thinks Hanumat is a frightening Rakshasa in disguise. It is evident that her concealment is to protect and save Hanumat from danger.24 However, Rama’s concealment of truth harms their union by forcing separation.
• 14 •