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Recently on social media, I found many debates rising on Ram's decisions as a King and a Husband. Did his Dharma as a King overshadow his Dharma as a husband? Did he love and respect his partner? Where was Sita in all of this?
Ram: The King Who Became a God
The ancient Valmiki Ramayana depicts Ram as a mortal king, a ruler of Ayodhya whose deeds and adherence to dharma elevated him to divine stature. Later texts, especially after Tulsidas’s Ramcharitmanas, revere him as an incarnation of Vishnu, the divine preserver, descended to restore righteousness on Earth. This article considers Ram primarily as a king, a human whose life illuminates the ideal of rulership through action, duty, and sacrifice.
In Hindu philosophy, every life is believed to possess a purpose. While most individuals spend their years seeking it, a few rare souls, mahapurushas, recognise their purpose from childhood and dedicate themselves entirely to it. Ram was one such being.
In Hindu philosophy, every life is believed to possess a purpose. While most individuals spend their years seeking it, a few rare souls, mahapurushas, recognise their purpose from childhood and dedicate themselves entirely to it. Ram was one such being.
The Context of Treta Yug
Ram was born during the Treta Yug, the second age in the cycle of four Yugas. In that era, northern India was governed by noble kingdoms, while the southern forests were inhabited by asuras and rakshasas. Farther south lay Lanka, ruled by Ravan, the powerful and arrogant Rakshasa king.
Ravan had besieged Lanka from his half-brother, Kuber, the god of wealth, who fled north-east to establish the city of Alanka. Though Ravan was a devout follower of Lord Shiva and a scholar of immense learning, his vanity and desire for immortality corrupted him. His tyranny burdened his subjects, who were punished harshly even for minor faults. He kept slaves and exploited the poor. Witnessing Ravan’s success through adharma, many kings across Aryavarta began to follow his path of greed and cruelty.
Ram’s birth was destined to restore balance. He came to demonstrate what an ideal king should be to uphold Kshatriya dharma and preserve righteous kingship. Yet, in contrast to the hunger for power that consumed others, Ram showed detachment even as a young prince.
When the time came to ascend the throne, Ram instead chose exile, honouring the promise his father Dasharatha had made to Queen Kaikeyi. He renounced the kingdom, saying, “I wish to see what greatness lies in the throne that Mother Kaikeyi covets so deeply, and what fear dwells in the forest that Mother Kausalya dreads.” Fourteen years later, when destiny returned him to Ayodhya, he accepted the throne but not for power’s sake. Some wonder why he then chose the throne over his beloved wife. Had he fought the world to save Sita only to abandon her for his kingdom?
Ravan had besieged Lanka from his half-brother, Kuber, the god of wealth, who fled north-east to establish the city of Alanka. Though Ravan was a devout follower of Lord Shiva and a scholar of immense learning, his vanity and desire for immortality corrupted him. His tyranny burdened his subjects, who were punished harshly even for minor faults. He kept slaves and exploited the poor. Witnessing Ravan’s success through adharma, many kings across Aryavarta began to follow his path of greed and cruelty.
Ram’s birth was destined to restore balance. He came to demonstrate what an ideal king should be to uphold Kshatriya dharma and preserve righteous kingship. Yet, in contrast to the hunger for power that consumed others, Ram showed detachment even as a young prince.
When the time came to ascend the throne, Ram instead chose exile, honouring the promise his father Dasharatha had made to Queen Kaikeyi. He renounced the kingdom, saying, “I wish to see what greatness lies in the throne that Mother Kaikeyi covets so deeply, and what fear dwells in the forest that Mother Kausalya dreads.” Fourteen years later, when destiny returned him to Ayodhya, he accepted the throne but not for power’s sake. Some wonder why he then chose the throne over his beloved wife. Had he fought the world to save Sita only to abandon her for his kingdom?
Ram and Sita: The Ideal Companions
Many modern critics view Ram as an imperfect husband, too bound to duty, too distant from Sita. Yet, accounts of their marriage suggest otherwise. Soon after their wedding, in Queen Kausalya’s courtyard, they shared a conversation that revealed Ram’s understanding of marriage and kingship.
Sita asked him, “If Queen Kaikeyi is your father’s favourite, then what is your mother’s place in his heart?”
Ram replied, “A king has many queens but only one wife. Kaikeyi may be his favourite queen, but my mother is his wife.”
“What then,” Sita asked, “is the difference between a wife and a queen?”
He answered, “A queen is the mother of the subjects; a wife is the mother of his children. A queen rules beside him; a wife lives with him.”
Then Ram promised her, “You will always be both, my wife and my queen.”
He kept that promise. Tempted by none, not even the beautiful Shurpanakha, he remained devoted only to Sita. In the age and time the story happens, it was neither frowned upon nor scrutinised for a king to have more than one wife, yet the Ramayana does not record any of the four brothers having more than one wife, honouring the cultural belief of the land the wives came from, the kingdom of Mithila. Ram waged war against Ravan with limited weapons and an army of forest dwellers, risking even his brother’s life to rescue her. In every sense, Ram embodied the ideal husband, and Sita, the ideal wife.
During her captivity in Lanka, surrounded by Ravan’s mistresses who urged her to surrender, Sita held fast to her virtue. She rejected every luxury offered to her and lived in simplicity, her heart anchored in her husband’s faith. Later, at Valmiki’s hermitage, she raised their twins, Luv and Kush, in isolation but with dignity and strength.
Sita asked him, “If Queen Kaikeyi is your father’s favourite, then what is your mother’s place in his heart?”
Ram replied, “A king has many queens but only one wife. Kaikeyi may be his favourite queen, but my mother is his wife.”
“What then,” Sita asked, “is the difference between a wife and a queen?”
He answered, “A queen is the mother of the subjects; a wife is the mother of his children. A queen rules beside him; a wife lives with him.”
Then Ram promised her, “You will always be both, my wife and my queen.”
He kept that promise. Tempted by none, not even the beautiful Shurpanakha, he remained devoted only to Sita. In the age and time the story happens, it was neither frowned upon nor scrutinised for a king to have more than one wife, yet the Ramayana does not record any of the four brothers having more than one wife, honouring the cultural belief of the land the wives came from, the kingdom of Mithila. Ram waged war against Ravan with limited weapons and an army of forest dwellers, risking even his brother’s life to rescue her. In every sense, Ram embodied the ideal husband, and Sita, the ideal wife.
During her captivity in Lanka, surrounded by Ravan’s mistresses who urged her to surrender, Sita held fast to her virtue. She rejected every luxury offered to her and lived in simplicity, her heart anchored in her husband’s faith. Later, at Valmiki’s hermitage, she raised their twins, Luv and Kush, in isolation but with dignity and strength.
The Test of the Ideal King
Meanwhile, in Ayodhya, Ram’s younger brother Bharat faced a moral dilemma in ruling. Though Kaikeyi desired his ascension, Bharat refused to sit upon the throne meant for Ram. Instead, he placed Ram’s sandals upon the royal seat and governed as his representative for fourteen years.
When Ram returned from exile, the kingdom rejoiced, and he was crowned at last. As king of the solar dynasty, Suryavansha, Ram saw himself as the father of his subjects. His duty toward his people came before personal happiness. His father’s generation had failed that test; Dasharatha’s promises to his queen had deprived his people of their rightful ruler for over a decade. Ram was determined not to repeat that mistake.
When rumours regarding Sita’s chastity spread among the citizens, sparked by the words of a dhobi, Ram faced his greatest moral crisis. His heart knew the truth of her purity, but his role as king demanded impartiality. Choosing his personal feelings over his public duties would have betrayed the very dharma he was born to protect. Reluctantly, he ordered Sita to leave Ayodhya. It was not a lack of trust but a painful duty.
Sita, understanding his turmoil, accepted her fate without protest. She never resented him, though later, in wounded dignity, she withheld news of their sons until their fateful reunion ten years later.
When Ram returned from exile, the kingdom rejoiced, and he was crowned at last. As king of the solar dynasty, Suryavansha, Ram saw himself as the father of his subjects. His duty toward his people came before personal happiness. His father’s generation had failed that test; Dasharatha’s promises to his queen had deprived his people of their rightful ruler for over a decade. Ram was determined not to repeat that mistake.
When rumours regarding Sita’s chastity spread among the citizens, sparked by the words of a dhobi, Ram faced his greatest moral crisis. His heart knew the truth of her purity, but his role as king demanded impartiality. Choosing his personal feelings over his public duties would have betrayed the very dharma he was born to protect. Reluctantly, he ordered Sita to leave Ayodhya. It was not a lack of trust but a painful duty.
Sita, understanding his turmoil, accepted her fate without protest. She never resented him, though later, in wounded dignity, she withheld news of their sons until their fateful reunion ten years later.
Eternal Companions
Hindu tradition honours Sita as the embodiment of endurance, purity, and strength. Through her trials, the scriptures reveal society’s harsh judgment of women and her quiet defiance against it. Though the world questioned her, posterity worships her as a goddess who stands beside Ram as his eternal equal.
The Legacy of Sacrifice
Ram had a choice. He could have chosen Sita, lived a peaceful life, and seen his children and grandchildren grow. But he chose his subjects instead. In doing so, he sacrificed personal happiness for the greater good. His sacrifice made him immortal in the hearts of his people. Indeed, it is not merely devotion that deifies Ram; it is his unwavering sense of duty, his compassion, and his readiness to place the common good above self. Sita’s faith, paired with his sacrifice, transformed them both into symbols of eternal virtue. Their union of love and duty, loss and divinity, continues to define what it means to live for something greater than oneself, a lesson that has endured from the Treta Yug to our own times.
Sita’s Side of the Story
Every story, like a coin, has two sides. One cannot exist without the other. The tale of Ram and the exile of Sita also bears two truths. Until now, the narrative has been understood primarily through the perspective of Ram, his Dharma, and his duties as a righteous king. Yet hidden between the unspoken lines of this vast epic lies another story: that of Sita, who endures suffering with patience and unyielding dignity.
Sita, who defined chastity and courage, refused every luxury Ravana offered her during her captivity. She waited steadfastly for her husband’s rescue and, once freed, willingly walked through the fire to prove her purity. She did not question Ram then, for she understood the customs of her time, the need to demonstrate chastity to a society that doubted any woman who had lived apart from her husband. Her trial by fire was both a testament to her faith and a reflection of the patriarchal structure that bound even divine figures.
After fourteen years of hardship and sacrifice, Sita finally returned to Ayodhya, restored as the rightful queen. Yet the grandeur of her welcome concealed signs of a future tragedy. Her only misstep was a human one; she spoke of Lanka and her time there. She shared how she befriended the women who guarded her and told them stories of the knowledge and valour of Lanka, its culture and people, including the might of Ravana. Sita’s intention had been innocent and educational as she wished to enlighten the women of Ayodhya, who seldom ventured beyond palace walls.
At last, she was content. She was soon to become the mother of the heir to Ayodhya’s throne, her face glowing with peace of expectancy. Her love for Ram remained as strong as ever, and all she wanted now was the same honesty and trust from the husband she revered as both man and king. But fate intervened. Ram’s first grave error was not in doubting her but abandoning her without explanation. Sita was left in the forest, unaware of her supposed crime. She had been as much a subject of Ayodhya as any other citizen, yet justice evaded her, just as it had in Lanka. Alone and confused, she endured the wilderness, forsaken by the one she trusted most, promising to show her child the light of day.
The Woman Who Endured
In the forest, Sita’s resilience shone brighter than ever. She sought no pity, nor did she resign herself to despair. Her strength guided her to the sage Valmiki, where she found shelter and purpose. Soon, she gave birth to twins, Luv and Kush. As a single mother, Sita vowed not to reveal the truth of their parentage, choosing silence over bitterness. The societal accusations against her chastity had cast doubt upon the legitimacy of Ayodhya’s heirs, too. To protect her sons and their dignity, she decided they would grow up without the knowledge of their father’s rejection.
Sita’s decision was revolutionary for her time. She refused to subject her children to a world that had condemned her. It was an act of agency and self-respect, virtues often denied to women of her age. She raised the boys with moral strength, courage, and wisdom, preparing them unknowingly for the moment destiny would reunite them with Ram.
A decade later, fate brought the family together again. Luv and Kush’s true identity was revealed, and the citizens of Ayodhya repented for their earlier harshness. Yet their realisation came not out of moral awakening but pragmatic acceptance; they saw in the twins the continuation of the Suryavansha, the solar dynasty. Once again, Sita was summoned to return to Ayodhya, now as the mother of the rightful heirs.
She agreed to part with her sons for the sake of duty, willing to sacrifice her motherhood for the greater good of the kingdom. But her return reignited the same agony. The court demanded that she once more affirm her purity. Again, her devotion as a wife and her sacrifice as a mother were eclipsed by public suspicion.
The Final Stand
Sita had reached the end of endurance. Betrayed not once, but twice by society, by family, and by the man she called her own, she voiced her final defiance. Her last moments were not marked by quiet forgiveness but by righteous anger. She questioned the world that had glorified her yet abandoned her, the people who revered her as a goddess yet failed her as a woman, and the husband who professed love but surrendered to royal duty.
Her words carried the unspoken truth that echoed through centuries: perhaps a perfect king was not a perfect husband. Many of the epic’s countless versions, spanning over 2,500 languages and 300 narratives, record her lament that no Dharma could justify such pain.
In the end, the righteousness (Dharma) Ram upheld was not universal. It failed to account for human love and fairness. It sanctified sacrifice but ignored suffering. It produced an ideal king but not an ideal man.
Ram’s greatness as ruler rested on his sacrifice, his willingness to forsake personal happiness for his kingdom. But measured as a husband and father, he will always be questioned. Sita, by contrast, embodied strength through endurance, maintaining faith and dignity even when the world was not kind.
Their union stands as the most profound contradiction in Hindu mythology: the divine pair whose love was eternal yet unequal, whose devotion endured beyond justice itself.
Sita’s suffering and Ram’s sacrifice together defined the age of Treta Yug, a reminder that divinity, duty, and humanity do not always align. The epic does not ask us to choose sides but to understand both: the god who became a king, and the woman who remained divine despite being wronged.
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| Devdutt Pattnaik's Illustrations on Sita |
