The Relationship between Roma and Sita - Admission/Application Essay Example

?The Relationship between Roma and Sita The translation from Narayan R, K, of the book, “Ramayana” The Relationship between Roma andSita Introduction The book, “Ramayana” is viewed as one of the utmost Indian epics. The book was written between 1500 and 4th century BC, though it has been adapted and restated numerous times with each narrator giving a diverse version in order to meet different preferences and demands. The version told by Narayan R.K is founded on the Tamil account documented by Kamban. Narayan’s version tells the well known story of Rama and Sita in a shortened way. Rama was a prince of the most respected kingdom called Kosala, while Sita was a princes born from the earth. These two unique persons were destined to end up together. Sita was almost the age of Rama, who was a teenager by then. Rama’s youth, valour, and courage made him outshine the rest. Rama is married to Sita, a woman he conquered by controlling the amazingly heavy bow of the Shiva god possessed by her father (Rao, 1971). In this version by Narayan, the reader gets to know that Rama truly and wholeheartedly loved Sita, despite the fact that their relationship acts as a toll to set up the plot for Ravana’s killing by Rama. This fact also works together with Rama’s knowledge of himself as a god; Rama believed his life as well as destiny and his great love for Sita solely led him to a setting to murder Ravana, his actual destiny. He seems more knowledgeable of this destiny, hence knowing that the love he had for Sita is separate. For the entire idyllic charm plus the delight of Sita’s companionship, Rama never lost sight of his key role of settling down in his religion because he had come to experience and demolish the asuras, the associates who infested this region. The whole intention of Rama’s incarnation was finally to see Ravana destroyed, as he was the asuras’ chief, eliminate from gods’ and peoples’ hearts, and institute peace, justice, and gentleness in the world. Rama had an overwhelming affection for Sita, but he also had an irresistible destiny to destroy the evil spirits. In Narayan’s version, this phrase emphasizes the focus that Rama faces. Even though the two sectors of the version are equally important elements in joining the plot, the composite description of Sita’s face, lips, and breasts dominates Rama’s thoughts just like the truth of his destiny to abolish demons that tent to slip by as an amusing reminder. Rama is depicted fantasising about Sita. He is caught contemplating her in each detail. Rama fancied that Sita was standing right before him and desired to embrace her breasts as he enclosed her into his arms. He speaks to himself saying, “even if I cannot take her in my arms, shall I ever get another glimpse, however briefly of that radiant face and those lips? Eyes, lips, those curly locks falling on the forehead - every item of those features seemingly poised to attack and quell me - me, on whose bow depended the destruction of demons, now at the mercy of one who weilds only a bow of sugarcane and uses flowers for arrows ...” He smiled at the irony of it. (Narayan, p. 26) From the description in the book “Ramayan,” one can properly understand the emotional make-up of Rama as well as his primitive desires. The thoughts to capture the demons later transcend into Rama’s feeling of being confined by Sita’s lust and physical beauty. This stands for both the destiny to destroy the demons and his love for Sita conjoined into one. However, it is not made clear initially on the reason why he would instantly consider the thoughts of demons while at the same time thinking about Sita’s beauty. Maybe Narayan here hints that his attraction to Sita seems more or less evil. Perhaps, more significantly, it meant that his love for her would yield confrontation with the evil spirits. However ironic these two contradicting thoughts may be, his carnal wishes are nonetheless self-governing from his destiny of destroyal. Even though Rama’s destiny to wipe out demons remained independent from his love for Sita, fate never stopped working on their side. Usually, Rama would have enquired on Sita’s fancy, but there was a day when he blindly agreed to his demand though Lakshmana once more attempted to hinder this pursuit. Nonetheless, Rama disregarded his argument to admit the work of action by Lakshamana; it continued echoing the plaintive appeal of Sita and he resolved to himself that Sita will have it, and that she would once again put a smile on her face. A blind willpower, a challenge, and alongside a desire to make his life happy; all these drew him close, and suddenly he is dawned that he was duped and that Lakshmana knew the reality. He should not have been so blind to obey his wife. Towards the end of the Ramayan, their relationship seems to be tighter and even Rama is not able to safeguard his wife. He grieved when he was told by Sugreeva that Sita had been carried in the skies by Ravana. Rama was stricken by grief as tears rolled down his cheeks and he swooned. He was revived by Sugreeva who is quoted in the Ramayan saying, “I will not rest till I find where she is and restore her to you.” (Griffith,1915). The ornaments that Sita had through while she was abducted kept reminding Rama of his lapse. He says, “Even a common stranger when he see a helpless woman taunted or ill treated will give his life to save her but I have failed to protect my wife, who trusted me implicitly and followed me into the wilderness; and I have failed woefully.”(Griffith, 1915). He broke down again and again, showing how his love was real and kind. Conclusion Despite the many challenges that Rama faced as a prince, he used to view Sita as a queen and had a feeling that she should be adorned. In fact her request of a doubtful golden deer was respected dutifully. As Ravana’s captive, Sita’s honour is held on to, and her loyalty and poise did not outdo her sense of adventure. Her choice is not to leave but to be saved by her husband. All their life situations thus show that Sita was her man’s creation. References Griffith, R. T., Book, I., & Narad, C. I. (1915). Ramayana. English translation in verse, Banaras. Narayan, R. K. (2000). The Indian Epics Retold: The Ramayana. The Mahabharata. Gods, Demons, and Others. Penguin Books India. Rao, V. P. (1971). Tea With RK Narayan. The Journal of Commonwealth Literature, 6(1), 79-83. Read More