Warning: include(domaintitles/domaintitle_cdn.exoticindia.php3): failed to open stream: No such file or directory in /home/exotic/newexotic/header.php3 on line 921

Warning: include(): Failed opening 'domaintitles/domaintitle_cdn.exoticindia.php3' for inclusion (include_path='.:/usr/lib/php:/usr/local/lib/php') in /home/exotic/newexotic/header.php3 on line 921

Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address [email protected].

Please read our Privacy Policy for details.
Sign In  |  Sign up
Your Cart (0)
Best Deals
Share our website with your friends.
Email this page to a friend

Sita – The Personification of Divine Womanhood

Article of the Month - November 2009
Viewed 53297 times since 15th Nov, 2009

Sita, the daughter of Siradhvaja Janaka, the king of Videha, known in the literary and Puranic traditions also as Janaki, Vaidehi, Bhumija, Agnija, Matulingi, Ratnavali, Dharinija, Raktaja etc., contextual to various myths related to the circumstances of her birth, was the consort of Lord Rama, the eldest son of Ayodhya's king Dasharatha, and the mother of the illustrious sons Lava and Kusha. Sita's names Janaki and Vaidehi relate respectively to Janaka, her father, and to Videha, the land that her father represented. Bhumija, born of 'bhumi' - the earth, relates to the most widely accepted circumstances of her birth under which she is said to have risen from the earth when king Janaka ploughed it for installing 'Agni' of yajna - fire of sacrificial rite that accepted oblation made in the course of the yajna. It was customary to plough the land where the Agni of yajna was installed. With 'dharini' being another synonym for 'bhumi' her name Dharinija has same connotation as Bhumija. Agnija, born of fire, Matulingi, born of great phallus, Ratnavali, born out of jewels, and Raktaja, born of blood, refer to other myths that the tradition associates with the incidence of her birth.

Srimad Valmiki-Ramayana (With Sanskrit Text and English Translation)
Srimad Valmiki-Ramayana (With Sanskrit Text and English Translation)






Apart a few allusions to term 'sita' in the Vedic literature denoting an entirely different entity, the great epic Ramayana by Valmiki, believed to have been composed during Rama's lifetime itself, is the earliest known source of the story of Rama.






Shri Rama Slaying Ravana
Shri Rama Slaying Ravana



The Ramayana does not deify either Rama or Sita, its hero and heroine; however it fails to contain them in human frames often allowing them to transgress it and acquire quasi-divine status. The Ramayana mythicises at least the circumstances of the birth of Sita, as also Rama, and often elevates their glory to heights beyond human domain. The Puranic tradition elevates Rama, and of course Sita, to the divine status revering Rama as Lord Vishnu's incarnation, and Sita, as Lakshmi's. The factum of Vishnu's incarnation as Rama has been interpreted in terms of Rama's act of eliminating Ravana, Lanka's demon king, and Lakshmi's, as Sita, in presenting a rationale - a righteous reason for Rama's act of Ravana's annihilation.


Rama and Sita - The Cosmic Parents
Rama and Sita - The Cosmic Parents




Sita has not only kept to the right track Indian womanhood, affording it the most perfect model of a devoted wife and ideal mother but with Rama is for centuries now the core of faith of millions of Indians who find in them the prime source of their spiritual energy as well as material well-being, a ladder that led to salvation as also to mundane heights, a model for righteous living, ideal home and perfect society, and a stay to tag with all their woes and miseries, achievements and failures, prospects and disappointments, strength and weaknesses, all auspices, occasions of rejoicing and all festivities. Sita, like Rama, her husband, seems to be one beyond time.




Sita, the term literally meaning 'furrow', the line made by plough, is the Vedic name of the goddess associated with the ploughed fields. In one of the hymns in the Rig-Veda this goddess manifesting furrow line is invoked jointly with Kshetrapati, the lord of fields, for blessing with prosperity and abundance. Obviously, the invocation is directed to the ploughed land's inherent fertility power which being capable of bestowing prosperity and abundance is divine and is hence deified and invoked. However, this Vedic stand in regard to Sita is not uniform. In Kaushika Sukta Sita has been identified as the wife of Parjanya, a god associated with rain. She has been invoked as the 'mother of all gods, mortals and creatures' and is prayed for growth and prosperity. But, in the Paraskara Sukta, she has been identified as the wife of Indra, the Vedic god with greater magnitude often associated with rain and fertility.

This position further changes in Samhitas. Under a practice during post-Rig-Vedic period, there came to prevail a practice which required due ploughing of the ground where the fire for yajna was to be installed. Obviously it aimed at ensuring that the yajna charged the ploughed fields with fertility and enabled them for yielding abundant crop. The practice, called Agnichayana - selection of site for installing yajna-fire, was something like a quasi-ritual. The Vajasaneyi-Samhita attributes to this practice the status of a proper ritual providing that yajna-bhumi should have drawn on it four furrow lines and when drawing these lines Sita - the goddess associated with ploughed field, should be invoked with prescribed hymns. This linked emergence of Sita in the mind of yajnika - performer of yajna, with the act of ploughing the yajna-bhumi. As is commonly contended, once when ploughing a part of land for consecrating it for yajna there rose from under it a young girl that king Janaka brought home, adopted her as his daughter and in consideration of her emergence from the furrow-line named her Sita. Tulsidasa also followed this rather simple line on the incidence of Sita's birth. In any case, Valmiki seems to have seen in his Sita the same forbearance, steadfastness, divine spirit to suffer without grudge and always being on giving end as should have characterised the earth-born - one manifesting the earth's inherent spirit in its totality.



The Devi Bhagavata, Kamba Ramayana and many Puranas almost unanimously hold that Sita was Lakshmi's incarnation. The myth in Devi Bhagavata and Kamba Ramayana links Vedavati, Panchali and Tulsi, too, with Lakshmi's incarnation cult consequentially to Sita. As these texts have it, once, in Baikuntha - Vishnu's abode, his all three consorts, Lakshmi, Ganga and Saraswati were sitting with Vishnu. To her annoyance Saraswati noticed that Ganga was enticing him by her tempting glances. Saraswati admonished her for this and a quarrel ensued. Lakshmi, too, in her effort to calm down Saraswati, annoyed her. Infuriated she cursed Lakshmi to be born as a plant. With no fault of her Lakshmi, enraged with Saraswati's unjust behaviour, also retaliated and cursed her to turn into a river. Saraswati also cursed Ganga to become a river. After the rows of curses was over, Vishnu explained to Lakshmi that she would take birth as the daughter of Dharmadhwaja on the earth with Tulsi as her name, and from a portion of her would grow a plant of the same name.

Dharmadhwaja and Kushadhwaja were the sons of Rathadhwaja and the grandsons of Vrashadhwaja. Vrashadhwaja was Shiva's devotee. He hence promulgated the worship of Shiva in exclusion to all other gods. This annoyed all gods. Consequently Surya cursed Vrashadhwaja depriving him and his descendents of all their riches and lustre. The curse instantly worked. For redeeming themselves and their descendants from the curse Dharmadhwaja and Kushadhwaja, Vrashadhwaja's descendents in the third generation, did great penance to please Lakshmi who alone could revive their glory. Satisfied with their great austerities Lakshmi appeared and as desired promised Dharmadhwaja and Kushadhwaja to take birth as the daughter of each of them. In due course Dharmadhwaja's wife Madhavi gave birth to a girl child. They named her Tulsi. The child was born by a portion of Lakshmi. His brother Kushadhwaja along with his wife Malavati also awaited Lakshmi to take birth as their daughter. Lest he transgressed from his path he was always reciting hymns from the Vedas. One day when so reciting Vedic hymns there emerged from his mouth a child with divine aura on its face. The child was no other than the one born by another portion of Lakshmi. Kushadhwaja named the child Vedavati, sometimes alluded to as Devavati. One day, a demon named Shambhu came to the hermitage of Kushadhwaja. He saw Vedavati and fascinated by her tempting beauty desired to marry her. He asked Kushadhwaja for her hand but Kushadhwaja refused. This annoyed Shambhu but he went away. However, he came back in the night and killed Kushadhwaja. Hearing her father's shriek Vedavati rushed to him. When she found him lying in a pool of blood, her eyes burnt with wrath. With her fiery eyes she looked at the demon and in a moment he was burnt to ashes.

Left alone Vedavati retired to Himalayas where determined to have Mahavishnu as her husband she began performing severe penance. It was around the same time when Ravana was on his victory campaign and having defeated most of the kings of plain was in Himalayan region. Suddenly he saw Vedavati engaged in penance. Her celestial beauty mesmerized him. He went to her and asked to give up her bark clothes and matted hair and marry him, and when she refused, caught her hold and began dragging her forcibly. Vedavati resisted, even hurt him with her nails and teeth, but when unable to protect her, she wished that the mortal body which a wicked man had rendered impure by his touch be destroyed. Her divine wish worked, and the very moment there rose from the earth a celestial fire and Vedavati jumped into it and turned into ashes. Before she immolated her she warned Ravana that she would be re-born as Mahavishnu's consort and for her Mahavishnu would kill him. She would be thus the cause of his destruction.

Ravana, deeply engrossed in her love, was shocked at the loss of such paramount beauty. He collected her ashes in a golden box, brought them to Lanka and consecrated them at a secluded place which he visited everyday. However, since that day Lanka everyday witnessed one bad omen or other. One day Narada visited Lanka. Ravana asked him the cause of these bad omens and how he could get rid of them. Narada explained that their occurrence was linked with Vedavati's ashes and advised him to shift them out of Lanka without opening the box. He warned that a great disaster would take place if the box was opened. As advised, Ravana instantly picked the box from its place and dropped in into the ocean. One day a gang of pirates saw it. They collected and carried it to Indian main land, their home. However, whenever they tried to open it something untoward occurred. Out of fear they buried it into a pit near a river in Mithila region without opening it. After some time king Janaka selected the spot where lied buried this box for installing agni for the performance of his yajna and ploughed it. While ploughing it the box was unearthed and from it emerged a girl child. United with the spirit of Vedavati and the holy ambience of Videha the ashes contained in the box had transformed into it. Janaka brought the child to his palace where it was received with royal grandeur and was named Sita.


The myth in the Ananda Ramayana links Lakshmi's incarnation as Sita to king Padmaksha. Once with the objective of obtaining Lakshmi as his daughter king Padmaksha did severe penance which pleased Mahavishnu who gave him 'Matu-linga', and thereby a daughter was born to him. It is in context to this Matu-linga myth that Sita is sometimes alluded to as Matulingi. Padmaksha named his daughter Padma. When of marriageable age, Padmaksha held his daughter's Swayamvara - bride wedding by her own choice out of the suitors participating in it. However, before the Swayamvara was accomplished a band of rakshasas - demons, stormed the venue, destroyed everything and killed king Padmaksha. Unable to protect her otherwise Padma, foiling the attempt of rakshasas to obtain her, jumped into fire and disappeared.

After some time Padma emerged from fire. It was for her emergence from fire that Sita is sometimes alluded to as Agnija - born of fire. Incidentally, at the time when she emerged from fire Ravana, flying in his Pushpaka Vimana - aircraft named Pushpaka, passed over the spot and saw Padma. Infatuated by her rare beauty he got down with the intention of obtaining her. However, before he could reach her she created fire by her will, entered into it and burnt. Ravana searched the pile of burning wood and found in it five jewels into which Padma had transformed. Ravana collected them and put them into a gold-box and when back to Lanka gave to his wife Mandodari. A few days later Mandodari opened the box and to her utter dismay found sitting into it a virgin with rare beauty. It shook Mandodari with fear for being the cause of the destruction of her father Padmaksha, his family and state Mandodari believed that the presence of the girl in Lanka would only inflict destruction on it. She hence pressurized her husband to cast the box outside Lanka. Ravana carried it to Mithila and buried it there. Before the box was buried a voice from inside the box warned Ravana that she would again come to Lanka and kill him and his clan. One day, a Brahmin, while ploughing his field, found the box, and as required the prevalent practice in regard to underground things, he carried the box to king Janaka who opened it and found in it a beautiful child. He adopted her and named her Sita.


Though it yet relates to Sita and Ravana, the Adbhuta Ramayana has a different version of the myth. Having grown immensely powerful Ravana's excesses were on increase. He was particularly cruel to sages of Janasthana engaged in penance. He took delight in shooting his arrows on them and collected in a big pot the blood that these arrows extracted from their bodies. Those days Janasthana had a great sage known as Gratsamada engaged in rigorous penance for obtaining a daughter such as would equal Lakshmi in every thing. In his own way he recited a hymn and when concluding it he would take a little milk on a Dharba grass-leaf and pour it into a pot. As if making oblation to the divine power he was dedicated to, he repeated it with recitation of each hymn believing that the day the pot was full his wish would also be accomplished.

Ravana who sought great delight in tormenting sages engaged in penance knew that deprivation of his ritual pot would more grievously torment Gratsmada than would do any of his arrows. Hence, one day Ravana rushed into the hermitage of Gratsmada and carried away his pot of milk. He poured the milk that the Gratsmada's pot contained into his pot filled with the blood of the sages, shook it thoroughly and gave it to his queen Mandodari to keep it. Ravana's cruelties and misdeeds were on increase everyday which Mandodari did not like. Annoyed as she was, Mandodari one day decided to commit suicide and with such intention swallowed the contents of the pot. However, instead of bringing death it made her pregnant. Fearing Ravana's contempt she buried that foetus at Kurukshetra. After sometime from the spot where the foetus was buried there emerged a girl child that king Janaka adopted with Sita as her name. This myth gives Sita her name Raktaja, one born of blood.


The Devi Bhagavata comes out with a strange myth. This myth acclaims Sita to be Ravana's daughter. On Ravana's proposal to marry Mandodari, her mother Maya gave her consent but warned him at the same time that according to Mandodari's horoscope her first child was destined to kill its father. Hence, he should kill the firstborn. However, Ravana did not act upon her advice. Instead of, he put the newborn into a box and buried it at the city of king Janaka. Later, Janaka discovered her, adopted her and named her Sita who as Rama's consort was instrumental in Ravana's elimination.


Rama being the focal point of the Rama-katha, Sita's presence in it is not very regular. In the tradition of thought she represents Devi - primordial female energy, but not her operative aspect as does Durga or Kali. She is not seen operating or taking even a decision except rarely as when she decides to go with Rama during his exile, though here, too, with whatever her arguments she convinces Rama to permit her to accompany him, that is, it is finally Rama who takes the decision. Though myths in different Puranas vary to this extent or that, Sita's ability to handle Shiva-chapa - Shiva's bow, prompts king Janaka to give her in marriage only to a prince who is capable of lifting, stringing and shooting Shiva's bow. Janaka holds Sita's swayamvara - marriage-festival which allowed a bride to have a groom by her own choice. However Janaka's pre-condition, as also myths related to her marriage, makes Sita's swayamvara a bit different. Not merely that Lakshmi had incarnated as Sita to assist Vishnu incarnating as Rama, and hence their marriage, a pre-scheduled thing, but in literary tradition too, Rama was Sita's choice. However, the apparent decision mandating her to wed Rama was Janaka's, her father, not Sita's. Sita only complied with what her father decided.

Sita reveals an independent mind on other occasions too, but does not ever thrust her decision. When at Dandakavana, Rama assures sages doing penance there to kill rakshasas interrupting their austerities. Sita does not approve this decision of Rama, and for quite valid reasons; firstly, she contends that rakshasas had not harmed Rama or his family in anyway, and secondly, in the forest he was not Ayodhya's prince but one exiled from that position, and that the arms that he carried were for self defense or to protect the weak, not for resorting back to that princely position from which he stands exiled for fourteen years. However, despite that she gives her mind, she leaves it to Rama to decide his course of action. A mother with a kind heart, Sita instinctively dislikes violence against anyone, even those tormenting her. When Hanuman inclines to punish wicked rakshasis at Ashoka-vatika where Sita was in confinement, she disallows him from doing so. She is as much worried when she knows how Hanuman was being tormented by setting his tail on fire. She prays Agni to protect him.

Sita and Rama in Exile
Sita and Rama in Exile


Whatever the myths of her origin, in spirit and her entire being Sita represents as Lord Rama's consort what Lakshmi represented as Vishnu's in theological tradition - absolute devotion, unshakable faith, chastity, service, constant companionship and a desire to help accomplish his cause, besides her unique divinity with which blends the highest kind of womanhood.


Sita Returning in the Lap of Her Mother Earth Goddess
Sita Returning in the Lap of Her Mother Earth Goddess


As in Lakshmi-related myths, Sita's ever faithful and calm mind agitates just once when on sage Valmiki's initiative Rama agrees to accept her but only after she once again gives proof of her chastity. Her apparently cool but agitating mind does not accept it. Lest she is mistaken, she takes vow of chastity - her ever last, only for invoking gods to be her witness and the mother earth to yield space and take her back into her womb; and thereupon the earth, perhaps in disapproval of Rama's demand, opens up, and Sita enters the earth.


Earlier after Ravana had been killed and Lanka conquered, when brought before Rama, he questioned her chastity and asked her for giving its proof, and despite that Rama's words were harsh and disparaging, Sita, besides taking oath of chastity, coolly entered the fire in the presence of all - men, animals, gods, demons, sages, kinnaras, gandharvas and other celestial beings without grudge or disapproval. The fire that burnt impurity had nothing to burn in Sita, not even her garments - the purest ones, and the fire god himself brought her back and presented her to Rama. Her chastity was thus universally approved. However, when in compliance with Rama's order Lakshmana abandoned her - a pregnant woman, in forest, a non-complaining, calm and discreet Sita only took it as a compulsion of a king. Before the incidence, when Rama was only meditating on banishing her in consideration of public opinion, and was in great strain, she asked him that she wished to go on a trip to forest, obviously for relieving him of his strain and making it easier for him to leave her there quietly.

Abduction of Sita by Ravana
Abduction of Sita by Ravana

And, such efforts seeking to minimize Rama's strain Sita had always done. When Rama feared that the forest life, and that too for fourteen years, would be difficult for Sita, she relieves him of his reluctance by telling him that astrologers, considering the position of planets at the time of her birth, had predicted that she would pass a part of her life in the forest. Thus, she assured that going to forest was her destiny which his company would only render easier. But this time Rama's inability to secure her honour despite that he admitted that she was chaste and Lava and Kusha were his sons, hurt her deeply, as was hurt Lakshmi when with his leg sage Bhragu had hit Vishnu on his chest, insulting her too along with him, and Vishnu, securer of her honour, only bore it as his obligation to a sage. A sage's unbridled act or a misled public opinion could be compulsions of gods and kings but an honour-loving mind, whether enshrining a divine frame or human would not bear it, and Sita, and of course Lakshmi who she incarnates, presents its ultimate example. Sita's sense of honour and propriety over-rides her temptation to go back to Rama not now alone but always. When in Ravana's custody at Ashoka-vatika in Lanka, she declines Hanuman's proposal to take her back to Rama. Confidant as she was she tells him that Rama would one day defeat Ravana and take her back; and also that it would be unbecoming of Rama and disgrace him if she slips from here like a thief as Ravana had brought her.

Slaying of Maricha in Golden Deer's Guise and Abduction of Sita
Slaying of Maricha in Golden Deer's Guise and Abduction of Sita

In the Rama-katha, Sita's is often a presence, though sometimes it completely changes the course of events. Sita is undemanding and is contented in every situation. However, at Panchavati she beholds a golden deer passing across their hut and tempted by its beauty asks Rama for its skin. The deer was Marichi, a demon in transform sent by Ravana who incited by his sister Surpanakha had designs to abduct Sita by deceit as in fair war he could not defeat Rama. First Rama and then Lakshmana go after the deer and taking advantage of their absence Ravana, disguised as an ascetic come for alms, succeeds in abducting Sita. Before Rama could realise it the mischief had been done. Sita does not have any active role in it but her mere presence or simple eagerness leads to annihilation of Ravana, the objective for which Vishnu had incarnated as Rama.

Ravana Fails to Win Over Sita at Ashoka Vatika, Lanka City
Ravana Fails to Win Over Sita at Ashoka Vatika, Lanka City

If anything, it is Sita's divinity, which reveals not merely in her sublimity, chastity, unshakable devotion and in her instinctive detachment towards all things that the world of men or gods had, but also in Ravana's fear of her, that works in the Rama-katha. Convinced of her divine powers a wicked person like Ravana does not dare even touch her. A Ravana, endowed with power of undoing all weapons, those of men or gods, fears even the straw that Sita waves towards him, believing that charged with her divine powers this straw would destroy him as the fire destroyed a straw.


Rama-katha is the witness not merely of Sita's spiritual power but also the might that enshrined her physical body. Once, Parashurama, the great Brahmin warrior, came to Janaka's court with his bow. It was so heavy that not less than two hundred fifty pairs of bulls could transport it. Sita slipped away with the bow and using it as a dummy horse began playing with it. Parashurama, amazed as he was when he saw Sita playing with his bow, advised king Janaka to marry her to a prince who broke it. As per the Kamba Ramayana, the Shiva's bow, which he had used in early days for destroying the yajna of Daksha Prajapati, for avenging the death of Sati, his consort and the daughter of Daksha Prajapati, was a holy relic in the personal shrine of king Janaka. It was given to one of Janaka's ancestors in older days by Shiva himself. Not able to reach the height of jasmine creeper for plucking flowers from it, Sita rushes to the palace shrine and returns with the Shiva's bow with which she shoots an arrow and a multitude of flowers fall. Janaka saw all this from a window proclaimed that Sita shall be married only to him who is capable of taking, drawing and shooting the Shiva-chapa - Shiva's bow.


Sita Ram
Sita Ram

In Sita's sarcastic remarks and threat to commit suicide when Lakshmana shows his reluctance to leave her alone and go to help Rama who had gone to hunt the golden deer there reflects the same frame of mind as of a common woman. However her anger transforms into her repentance the moment she finds that Ravana had abducted her. For a while fear grabs her but instantly the presence of mind works and she drops her ornaments etc. the moment she sees some persons on a hill top. With her loyalty, devotion and sacrifice she so inspires Rama that even after she had been banished Rama does not think of marrying another woman, not even for ritual needs of Rajasuya yajna, despite that polygamy was a common feature among Kshatriyas those days or even later. Every woman's aspiration, Sita initiated the cult of monogamy, a husband's adherence to one wife, and a wife's total dedication to her husband. When Rama tried to frighten Sita with difficulties of forest life and its horrible face, she dismissed everything just in a single sentence : 'where there is Rama there is Sita'. It defines why in 'Sita-Rama' the tradition allocates first salutation to Sita, not Rama.


Devi Bhagavatam, Varanasi, Gita Press, Gorakhpur

Harivamsha' Poona

Mahabharata, Gita Press, Gorakhpur; Poona; Calcutta.

Padmapurana, Gita Press, Gorakhpur

Prabandha Kosha (Rajashekhara), Shantiniketan


Rig-Veda Samhita, edited by F. Maxmuller; English trans. by H. H. Wilson, Poona.

Valmiki Ramayana, Gita Press, Gorakhpur

Ramacharita Manasa by Tulsidasa, Gita Press, Gorakhpur

Vishnudharmottarapurana, Bombay, Baroda

Vishnupurana, Bombay, Gita Press, Gorakhpur

David Kinsley : Hindu Goddesses, Delhi

Veronica Lons : Indian Mythology, New Delhi

Dr. J. K. Trikha : A Study of the Ramayana of Valmiki

Dr. Daljeet and P. C. Jain : Ramayana, New Delhi

Swami Harshananda : A Concise Encyclopaedia of Hinduism, Benglore

Puranic Encyclopaedia

Prachina Charitra-Kosha

Post a Comment
    The article is wonderful and inspiring .
    Wish and pray HINDU WOMEN will always be inspired by SITA'S CHARITHRAM.THIS IS OUR ITHIHAAS from time immemorial.
    One small request I would like to make to the author and that is to REFRAIN from using the word MYTH.
    This word has its roots in the word MITHYA WHICH MEANS untruth .And that is enough for us to understand .
    For us HINDUS we implicitly believe in our sacred SHASHTRAMS,PURANAMS AND ITHIHAASAMS .Due to this we do not need a 'history in the occidental sense of understanding' to prove /disprove the dating of events etc. because our FAITH IS BASED ON COMPLETE BHAKTHI AND THE EMANATING GYAAN FROM THIS BHAKTHI .
    by Vijaya Chandramouli on 28th Nov 2009
  • Beautiful article, beautiful artwork presentation. Sitamaa only had to lift a blade of grass to declare to the world for All Time that SHE, was, is, and always will be our Mother. That blade of grass represents her complete Love Devotion to Sri Ram - our Lord. The authors love Her.

    Jai Sitaram
    by Tony {Amano} E on 20th Nov 2009
  • Thank you. It is always a pleasure reading these. They are very comprehensive, informative and enlightening.
    by Bob Wojcik on 16th Nov 2009
I’ve started receiving many of the books I’ve ordered and every single one of them (thus far) has been fantastic - both the books themselves, and the execution of the shipping. Safe to say I’ll be ordering many more books from your website :)
Hithesh, USA
I have received the book Evolution II.  Thank you so much for all of your assistance in making this book available to me.  You have been so helpful and kind.
Colleen, USA
Thanks Exotic India, I just received a set of two volume books: Brahmasutra Catuhsutri Sankara Bhasyam
I Gede Tunas
You guys are beyond amazing. The books you provide not many places have and I for one am so thankful to have found you.
Lulian, UK
This is my first purchase from Exotic India and its really good to have such store with online buying option. Thanks, looking ahead to purchase many more such exotic product from you.
Probir, UAE
I received the kaftan today via FedEx. Your care in sending the order, packaging and methods, are exquisite. You have dressed my body in comfort and fashion for my constrained quarantine in the several kaftans ordered in the last 6 months. And I gifted my sister with one of the orders. So pleased to have made a connection with you.
Thank you for your wonderful service and amazing book selection. We are long time customers and have never been disappointed by your great store. Thank you and we will continue to shop at your store
Michael, USA
I am extremely happy with the two I have already received!
Robert, UK
I have just received the top and it is beautiful 
Parvathi, Malaysia
I received ordered books in perfect condition. Thank You!
Vladimirs, Sweden
Subscribe to our newsletter and discounts
Share with friends
Links Related to
"people all over India will say approvingly for someone: "He is a Rama like son, a Rama like brother, or a Rama like king. " It is rare however to hear the following as a compliment "Rama like husband or son-in-law."... All of Sita's miseries in the confinement of Ravana pale in comparison...to the emotional trauma and humiliation she was subjected to by Rama himself. In a bitter irony, what was to be her moment of deliverance, turned out to be the beginning of another trial... Sita sets a high standard as an ideal wife who stays unswerving in her loyalty and righteousness, no matter how undesirable her husband's response... She emerges as a woman that even Agni - who has the power to reduce to ashes everything he touches - dare not touch or harm..."
Sita - The Silent Power of Suffering and Sacrifice
"Here is a fragment from one of the most poignant episodes of Indian history…. This piece of history is from the Mahabharata…. She was dying with shame but inside, like a true kshatrani (woman of the warrior race), she was burning with anger…. I have heard that women who follow dharma were never brought before a public court….Greed is the destroyer of dharma. I do not desire a third boon…. Draupadi was as forgiving as mother earth herself…. Just then Arjuna saw his dear friend Bhagawan Krishna approaching him…. “Leave him, leave him. He is a brahmin and worthy of our worship. Their mother should not cry, like I have at the death of my children."
Analyzing the Eternal Dimensions of Dharma Through Itihasa (History)
"A man receives a wife given by the gods... Where women are revered, there the gods rejoice; but where they are not, all efforts are unfruitful…. The husband, tradition says, is the wife, They can never be cut loose from one another. This is the dharma made by Brahma himself….he king who bears patiently when those in anguish insult him will be exalted in heaven…. If the driver of a vehicle injures a man, animal or property, he needs to be punished along with the owner of the vehicle…. This in a nutshell, is the definition of suffering and happiness."
Living According to Manu: God’s Manual of Instruction for Life
"The sources of Dharma have been systematically divided into four simple categories....This desisting from the prohibition is what constitutes the karma, leading to Dharma.....There are many Vedic Karmas which do not find mention directly in the Vedas but are found only in the Smritis....The Agnihotra mentioned above can be performed at any one of the three times....Lord Shiva drank the deadliest poison easily. However, if anybody else did the same, he would be reduced to ashes....However, this is the weakest source of Dharma out of the four."
Understanding Dharma: The Four Authentic Sources
"Her epithet in the Devi-Mahatmya is Mahalakshmi. She is the wrathful four-armed goddess of battlefield represented holding in them various weapons…. A form of Lakshmi seated over a lotus laid over a golden seat and a pair of white elephants…. Except in some classical forms in Lakshmi-Narayana imagery Lakshmi is ordinarily two-armed…. Incarnation theory is the crux of Vaishnavism. Vishnu incarnates alone but Lakshmi also incarnates in simultaneity…. Though very rare some enthused artists have conceived on Ardhanarishvara line also Vishnu’s Ardhanarishvara images."
Iconography of Vaishnava Deities: Goddess Lakshmi
"There is Rama, the son of Ayodhya's king Dasharatha in his human birth, and there is Rama's divinity, his divine aura that overwhelms the Tulasi's entire Ramacharit-manas, one manifest - with attributes, and the other, unmanifest - without attributes. With main emphasis on his majesty in South Indian tradition this crown is taller than usual. His 'khadgasana' images are usually in three modes; one with his right foot moved forward represents him in a commander's disposition ready to rush for protecting a devotee in crisis or redeem him from some calamity. Harihara, a form in which he shares with Shiva half of the body. Basically a bird Garuda is seen for ages as Vishnu's ardent devotee, a learned human being and an auspicious presence, and in iconographic tradition often conceived with a man's face, anatomy, ornaments and ensemble. The Puranas are replete with tales of Garuda's divine exploits."
Iconography of Vaishnava Images: Vishnu
"Bhishma undoubtedly is one of the central figures of the Mahabharata.…. One should not venture out too early in the morning…. But one should not go to sleep with wet feet….A person who desires to live long should never irritate the following three…. One must shun company of people who criticize the Vedas…. If we are traveling, one must find shelter inside a house…."
Living the Full Life: 50 Instructions from the Mahabharata
"She has always believed that this would redeem her of her distress….A coconut, otherwise an ordinary dried fruit or the source of edible, or at the most, beauty oil, has always been revered as an auspicious object effecting good and well-being and the food that gods most loved….The tree in the Buddhist tradition was later identified as Bodhi-tree, seated under which Buddha had attained Enlightenment….Body gestures and symptoms, signs, indications among others must have been the early man’s tools of communicating oneself and knowing and understanding the world around….Kirttimukha was initially conceived as a mystical mask….Lion does not figure in the wide range of animal toys or figurines excavated from Indus sites."
Auspicious Symbols in Indian tradition
"No one spends even a single moment without doing some action or the other....We generally notice in history that almost all civilizations acquire a lot of material affluence in the beginning and after sometime they go into oblivion....We very well know that it is only the work based on well thought plan that solves problems and not our worry.....The success of any action depends not only on visible parameters but also invisible one....We are carried by the slogans of the times and move in the turbulent waters of life in a rudderless boat.....Want to give us a state of pleasure which is constant and never ending."
Dharma: The Only Remedy for Modern Man
"Both the Mahabharata and Shrimad Bhagavatam give a vivid description of how things are like in Kaliyuga…. The following is a list of features typical to Kaliyuga…. A man will consider only those people to be his relatives who are related to him through….The ashrams will be full of show-offs who are experts in the art of living off the food of others….. We can save ourselves from Kaliyuga."
50 Characteristics of Kaliyuga
"One uniqueness of our Vedic religion is that it allows for salvation not only through renunciation (nivritti) but also through the path of material happiness (pravritti).... If dharma makes it mandatory that conjugal pleasure be restricted to the life partner, how is it that Krishna indulged in the amorous sport of Rasa with others' wives?.... Some stopped cooking, some stopped feeding, some stopped eating, some stopped washing clothes etc. and ran away.... Upanishads call the jiva in waking state as Vishwa and the dreaming jiva as Taijasa (Mandukya Upanishad Mantras 3-4)."
Krishna's Rasa Lila: The Vedantic Perspective
"This middle path lies in between extreme asceticism on one side, and extreme indulgence on the other…. When standing under a Ashok tree, tired and exhausted, she raised her right hand for seeking support of a branch of the tree…. The unique balance that defined his entire life was pre-determined in this duality….One day, in the palace garden he frightened his attendants…. He ate less and less till his diet reduced to a sesame seed, and himself, to a mere skeleton…. Seven days after the attainment of enlightenment gods sent food for breaking his fast…. However, he postponed his ‘nirvana’ for three months till he visited the places he had reminiscences of."
The Light That Enlightened Millions
(The life of Buddha in the popular mind)
"Durga Puja is more than the periodically observed navratra in the subcontinent..The akaal bodhon Durga Puja has evolved into great socio-cultural significance in the Eastern Delta region, and is the lifeblood of Bengalis everywhere...On dashami the next day, one could sense the pall that descends upon the delta...Ma Durga's time in Her girlhood home draws to a close. Now is the final throes of festive exuberance."
Durga Puja - Worshipping the Wife of Shiva, Daughter of Bengal
"Contrarily metaphysicians and theologians perceived his form as it manifested in the Upanishads and Puranas….The ‘Advaita’ philosophy also contends that the entire Creation is just the extension of One…. Dance illustrates one of the ever-first cosmic acts with which Shiva seems to have tamed violent motion and separated from it rhythm, moves that communicated emotions and states of mind – human mind and the cosmic, and disciplined and defined pace…. Unlike Vishnu who resorted to dance for accomplishing a contemplated objective, Shiva has been conceived more or less as a regular dancer performing for accomplishing an objective as also for pure aesthetic delight…. Unfurling locks of hair and his snakes floating into space portray the dynamics of the act."
Shiva, the Nataraja
"We assume that our happiness is the result of an interaction with external objects…. Suppose that an individual is deprived of sleep and food and pleasurable objects for a long time and then all of them are simultaneously offered to him…. Actually, seeking the answer to this question is the most significant pursuit in life…. The veil comes up again and the duality returns…. In this background, we can now analyse the nature of dukha (grief)."
Ananda: Analysis of Happiness in the Upanishads
Show More
All rights reserved. Copyright 2021 © Exotic India