Ram is known for his justice. Did he really give justice to his wife? Chitra Banerjee Divakaruni is an award-winning and bestselling author, poet, activist, and teacher of writing. Her work has been published widely, in magazines and anthologies, and her books have been translated into twenty-nine languages.
Several of her works have been made into films and plays. Conclusion: Thanks for visiting our website. If you liked this post, then please share it with your friends and family members. So they can also enjoy this post. If you have any questions regarding this PDF book, then you can ask us through the comments section.
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We will remove it soon. Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up. Download Free PDF. Amrita Satapathy. A short summary of this paper. Mythology so far has unkindly relegated her to the background by placing her as a paragon of duty - dutiful daughter, dutiful wife, and devout daughter-in-law and devoted mother. Many will certainly agree to the fact that Sita, unlike the more obvious Draupadi has eluded the minds of men and women alike.
We know her as Sita as the daughter of Janak, King of Mithila. We also know her as the daughter of Mother Earth and the mother of the twins, Lav and Kush and an incarnation of Goddess Lakshmi.
But we also now know that she is a healer, a wise counsellor, and adept in martial arts, the daughter of Agni and a lover. We know of her many sacrifices but we are not aware of her sharp acumen. We know her as the dutiful, faithful and modest wife, but we are not aware of her as an Page 6 intrepid traveller, fighter, nonconformist, and a resilient woman who not for a second regrets her choices or her sacrifices.
Volume 8 Issue 2 www. People have always incorrectly equated this virtue of hers to a meek and mild persona. Divakaruni portrays her as a thinking woman. It is not the endurance that is equated with a forced compromise. It is endurance that is equated with spiritual and mental fortitude, courage and willpower that every woman should possess.
She is also shown as the ultimate symbol of love in all its manifestations. Sita tells her tale through the voices of Sunaina, Urmila, Kaikeyi, Kaushalya, Soorpanakha, Ahalya, Mandodari- the lost voices which had never been heard Volume 8 Issue 2 www. Through them we know about the sophisticated and peaceful kingdom of Mithila, the grand and intrigue ridden courtrooms and bedrooms of Ayodhya, the domesticity of the royal households, the regressive and patriarchal mind set of the Raghu dynasty, the inflexible notion of duty on whose altar love is sacrificed again and again, the tussle between right and wrong, the philosophy behind ethical and moral repercussions of karma, the opulent Lanka and the hubris of the great Ravana whose only flaw was desiring another woman, the beautiful forests of Dandaka, Panchabati or the Ashokavatika whose enchantments vary from gigantic trees, to rare herbs, the bounteous flora and fauna to mythical or magical beasts and creatures.
But the voices seem disembodied that softly echo throughout the pages of the book. The women characters seem like shadows and are not full-bodied, except Sunaina, Queen of Mithila and Kaikeyi, Queen of Ayodhya. Sita remains unsuccessful in her quest to understand Ahalya or tell her story. And that is the final advice that I leave for my children: my dearest boys, balance duty with love.
Trust me, it can be done. There is a certain dilution in the delineation and presence of the rest of women characters. They are more like stock characters that exist only to carry forward the story. That is the only disappointing factor of the tale.
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