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THE VALMIR! RAMAYANA AND ITS IMPACT ON PURANIC YERSIONS

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by human means of proof/*

(fotldH 579)

The oldcst reference to an ordeal is in the Tandy a MahSbrahmana (14.66) whcre Vatsa is said to have proved his Brahminhood by fire-ordeal. The entrance of SltS in the burning pyrę described in VR, Yuddha. Sarga 116 shows that the aulhor did not know the procedurę of fire-ordeal viz., the person undcrgoing the ordeal has to cover his palms wilh fresh Aśvattha leaves and to take seven stcps holding a red hot iron-ball and throw it after the last step. Old PurSnas like Harivamśa., Visnu., BhSgavata., Nrsimha., VSyu. do not menlion it (STUfs fire-ordeal). In the R&mopSkhyina which is regarded as based on an older version of the VR, Sita when broughl to Rama declared that her vital airs should )cave hcr if she be a sinner.

TO HM HPT    I

(MBh. Vana. 291.23)

Gods vouchsalc her chastity and Rama accepts her. Even the VR itsclf in its review of the Rama story in cantos 124 and 126 of the Yuddha Kanda does not mcntion it. The fire-ordeal is obviously spurious. Bul the very fact that it is described in dctails in the VR led to the spcculations about its feasibility due to assertion of Brahma that Rama was Visnu and Sita was LaksmT.

tftar    fwi: ęramfrt: i

(VR VI. 117.27)

This status of Sita is found in Harivamśa I. Ch. 4, DevT BhSgavata 3.28.17, but not in old PurSnas like V&yu., Visnu._t Brahmanda.

Speculation about the Abduction

Now if Sita was LaksmT, how Ravana, a demon could abduct her. Real Sita could not be abducted. But VR, Aranya. (42.16-17) described how R3vana bodily liltcd her and took her away:

Tm: ifat ^    I

TT: I i

Nrsithha P. assures that Ravana did not touch hcr but duped her to sit in the Vimana (49.86-87). The Kurma P. tclls us that while Sita was loitering outside her hermitage, she saw Ravana. She immediatcly ran inside the hermitage, prayed the Avasathya Agni for protcction (3P1TO 5RUT ^TT^TTWT). The Fire-god took within him the rcal Sita, lcft out hcr shadow and disappeared.