Contents
Sita in the Valmiki Ramayana
Lead
Sita, also called Vaidehi and Maithili, is the wife of Rama in the Valmiki Ramayana [VR-CE 6.68.25] [VR-CE 6.99.16] [VR-CE 3.2.16]. She identifies herself as the daughter of Janaka, king of Mithila [VR-CE 3.45.3], and as the daughter-in-law of Dasharatha [VR-CE 5.20.19]. In her own account, Janaka found her covered in dust in a ploughed field [VR-CE 2.110.27] [VR-CE 2.110.28]. She declares her husband her deity [VR-CE 2.26.14] and accompanies him to the forest, aware of its hardships [VR-CE 2.26.10]. Ravana abducts her [VR-CE 4.4.11], and in Lanka she lives in the aśokavanikā [VR-CE 5.12.49], emaciated and grieving [VR-CE 5.26.13]. Rama affirms her undivided devotion [VR-CE 6.106.13], and Pavaka calls her of good conduct [VR-CE 6.106.5]. She also describes herself as abandoned by Rama before the assembly [VR-CE 6.104.19]. She is later left at Valmiki's hermitage on the Ganga [VR-CE 7.51.8], where Valmiki declares her sinless [VR-CE 7.48.10].
Name and epithets
The name Sītā appears in a verse in which a speaker reports that someone sent him the unsurpassed Shaiva bow with the request that "the lotus-eyed maiden Sītā" be given to him [VR-CE 1.70.17]. She is also called Vaidehi by Indrajit [VR-CE 6.68.25] and in the narration [VR-CE 2.109.20]. Hanuman joins the two names as "Vaidehi Sita" [VR-CE 5.11.3]. The name Maithili is used by Mandodari [VR-CE 6.99.16], Rama [VR-CE 6.106.13] and Bharata [VR-CE 2.82.15].
Patronymic forms tie her to Janaka. Rama calls her janakātmajā, "daughter of Janaka" [VR-CE 7.44.13], and the same form occurs at [VR-CE 2.27.1]. Hanuman calls her janakanandinī and mahābhāgā, "greatly fortunate" [VR-CE 5.63.17]. Hanuman also calls her ikṣvākukulanandinī, "delight of the Ikshvaku family," in a verse that identifies her only through context [VR-CE 5.11.57].
Other titles concern rank. Rama calls her rājaputrī, a king's daughter [VR-CE 3.2.16]. Jatayu calls her Rama's beloved chief queen (mahiṣī) [VR-CE 3.48.25]. Lakshmana addresses her as devi [VR-CE 7.45.7]. She calls herself bhāminī [VR-CE 5.24.42].
Descriptive epithets recur across speakers:
- Asitekṣaṇā ("dark-eyed"). The narration uses it [VR-CE 2.14.17], Ravana uses it in address [VR-CE 3.44.25], and it appears in Hanuman's thought [VR-CE 5.35.34].
- Lotus-eyed. Rama calls her padmapalāśākṣī and śyāmā [VR-CE 4.1.22].
- Viśālākṣī ("large-eyed"). Surpanakha uses it [VR-CE 3.32.14], and so does Ekajata [VR-CE 5.21.8].
- Steadfast and renowned. A narrative verse calls her yaśasvinī ("renowned") and dhīrā ("steadfast") [VR-CE 2.110.21].
Family and origins
Sita calls herself the daughter (duhitā) of Janaka, the great-souled king of Mithila [VR-CE 3.45.3]. She names her father Vaideha, lord of Mithila, and calls Rama his son-in-law [VR-CE 2.27.3]. In her own account she is "the daughter of the king" [VR-CE 2.110.27], and the setting she gives is a ploughed field-circle with the plough in the king's hand [VR-CE 2.110.27]. She says that when the king saw her, her whole body was covered with dust, and Janaka was astonished [VR-CE 2.110.28]. In the same passage a speaker refers to her as "my daughter" [VR-CE 2.110.41].
Sita refers to something that took place in the presence of her mother, whom she describes as a mendicant (bhikṣiṇī) of good conduct [VR-CE 2.26.11]. She says she was born in a great family and has attained merit in the family she entered [VR-CE 5.19.4].
She says her own father gave her to Rama, and she names Dasharatha as her father-in-law [VR-CE 2.110.50]. Elsewhere she calls herself the daughter-in-law (snuṣā) of Dasharatha [VR-CE 5.20.19]. She describes herself as Rama's wife from girlhood (kaumārī) and as long dwelt with [VR-CE 2.27.8]. She also calls herself a young girl obtained by a young man [VR-CE 6.23.20]. She states the doctrine that a woman given by her fathers with water, in accordance with her own duty, belongs to that man even in the afterlife [VR-CE 2.26.16].
Physical description
Descriptions of her beauty. Narrative verses in the Sundara Kanda describe her as dark-haired (nīlakeśī), with bimba-fruit lips, a fine waist, and a firm form (supratiṣṭhitā) [VR-CE 5.13.28]. They also give her a lovely radiance with a form only faintly discernible [VR-CE 5.13.19]. She is called soft-limbed and śubhāṅgī ("fair-limbed") [VR-CE 5.26.19], and sādhvī and sarvāṅgaśobhanā ("beautiful in all limbs") [VR-CE 5.40.8]. Hanuman uses sarvāṅgaśobhanā as well [VR-CE 5.11.3]. From her marks and signs, Hanuman judges her to be a king's chief queen and a princess [VR-CE 5.31.9].
Her own account of auspicious marks. Sita speaks of lotuses on her feet, by which, it is said, women are consecrated to sovereignty with royal husbands [VR-CE 6.38.6]. She also says her hands and feet bear a complete set of barley-grain (yava) marks, without gaps and of good colour [VR-CE 6.38.13].
Rama's descriptions. Rama recalls that her neck had the sheen of campaka and was adorned with a necklace [VR-CE 3.58.28]. He says a jewel shines on the head of that beloved [VR-CE 5.64.7]. Sita refers to an ornament for her hair that Rama would see [VR-CE 5.38.18].
Ravana's descriptions. Ravana describes her in detail:
- her teeth as even, well-formed, glossy and white [VR-CE 3.44.17];
- her thighs as full and rounded [VR-CE 3.44.18];
- her breasts as full and adorned with jewels [VR-CE 3.44.19];
- her smile, teeth and eyes as lovely [VR-CE 3.44.20], [VR-CE 5.18.28].
Opposing statements from Surpanakha and Lakshmana. The attested statements on her looks conflict, and some come from the same speaker. Surpanakha calls her young, beautiful and adorned with all ornaments [VR-CE 3.18.13]. To Ravana, Surpanakha praises her as large-eyed and slender-waisted [VR-CE 3.32.14], and as broad-hipped and fair-faced [VR-CE 3.32.18]. Yet Surpanakha also calls her deformed (vikṛtā), ill-formed, and unsuited to Rama [VR-CE 3.16.22]. In the same scene she calls her ill-formed, unchaste, fearsome and sunken-bellied [VR-CE 3.16.23]. Lakshmana applies virūpā, karālā and nirṇatodarī to "the wife" [VR-CE 3.17.11].
A comparison, not a description. One narrative comparison likens frost-dimmed moonlight to Sita darkened by the sun (cātapaśyāmā) [VR-CE 3.15.14]. The pack treats this as a comparison about moonlight, not a statement about her complexion.
Her appearance in captivity. Ravana lists her single braid, her sleeping on the ground, and her soiled garment [VR-CE 5.18.8]. He describes her worn silk garments and calls her slender and unadorned [VR-CE 5.18.29]. Sita calls herself emaciated and pallid while not seeing Rama [VR-CE 5.26.13]. She is shown with her face turned down and streaming with tears [VR-CE 5.24.1]. She recalls her face full of tears as she wiped her eyes [VR-CE 5.36.21].
Later posture. She stands bowed at Rama's side [VR-CE 6.103.1]. In the Uttara Kanda she stands with joined palms, gaze lowered, at first not speaking [VR-CE 7.88.9].
Character and traits
Knowledge of dharma. Several speakers credit her with knowing dharma. Rama addresses her as dharmajñā and dharmacāriṇī [VR-CE 2.23.19], and as affectionate in speech and knowing dharma [VR-CE 3.9.2]. She describes herself as one who has learned dharma, higher and lower [VR-CE 2.34.27]. Her speech is described as connected with dharma and artha [VR-CE 5.35.1]. She is also called worthy of kindness and pleasant of speech [VR-CE 2.24.1].
Devotion to her husband (her own statements). She declares her husband her deity [VR-CE 2.26.14]. She calls herself of good conduct and pativratā [VR-CE 2.26.17]. She says she has undivided devotion [VR-CE 2.24.18] and no other refuge [VR-CE 2.27.5]. She says she is devoted to her husband in accordance with dharma [VR-CE 2.110.52]. She lists her own devotion, forbearance, sleeping on the ground and observance of dharma [VR-CE 5.26.12]. She says she would not touch with her foot the body of any man other than Rama [VR-CE 5.35.62].
Devotion and purity (others' statements). The narrator calls her bhartṛbhaktivratā and sādhvī [VR-CE 6.102.12]. Rama says he knows her heart is for no other [VR-CE 6.106.13]. Pavaka calls her suvṛttā and vṛttaśauṇḍīrā [VR-CE 6.106.5] (speaker: Pavaka). Valmiki calls her suvratā, dharmacāriṇī and apāpā [VR-CE 7.87.14]. He addresses her as satī and pativratā [VR-CE 7.48.8], and says he knows her sinlessness through an eye gained by austerity [VR-CE 7.48.10] (speaker: Valmiki).
Austerity and suffering. Hanuman says she is endowed with fierce austerity through devotion to Rama [VR-CE 5.63.17]. The term tapasvinī is applied to her by Bharata [VR-CE 2.82.15], Kausalya [VR-CE 2.60.8] and the gods [VR-CE 6.108.15], and also at [VR-CE 6.23.6]. Kausalya adds that she is unaccustomed to suffering [VR-CE 2.60.8].
Resolve before the forest. Before the exile she says she knows forest life brings many hardships [VR-CE 2.26.10]. She says she would be fearless with Rama as protector [VR-CE 2.24.13]. At that moment she is described as angered out of affection [VR-CE 2.24.1].
Sharp speech. She addresses Lakshmana as anārya, nṛśaṃsa and kulapāṃsana [VR-CE 3.43.20], and speaks of sin among rivals who move in concealment [VR-CE 3.43.21]. She calls Ravana's deed despicable, very cruel and most unrighteous [VR-CE 3.51.7], and says it brings reproach on his family [VR-CE 3.51.8]. She calls him censured [VR-CE 5.24.9] and cruel by nature [VR-CE 5.24.10]. She also calls him cruel and evil-minded [VR-CE 6.25.18], with power of illusion [VR-CE 6.25.8].
Despair. She says her practised dharma is fruitless and her single-wifehood meaningless [VR-CE 5.26.13]. Hanuman reports her absorbed in grief [VR-CE 5.49.21]. In the Uttara Kanda she calls herself devoted to sorrow [VR-CE 7.47.6].
Opposing judgments. Some speakers judge her harshly. Ravana calls her of little merit, foolish, and one who thinks herself learned [VR-CE 6.22.15]. He calls her proud (garvitā) [VR-CE 5.56.59]. He also calls her both devoted (anuvratā) and fallen into misconduct [VR-CE 5.20.29]. Mandodari says Maithili is not her superior or equal in lineage, beauty or graciousness [VR-CE 6.99.16] (speaker: Mandodari).
Relationships
Rama.
Her statements about him. Sita repeatedly calls Rama her husband. She calls herself the wife of the dharmātman [VR-CE 5.20.14] and the suitable wife of that lord of the earth alone [VR-CE 5.19.16]. She says her husband, even if wretched or deprived of kingdom, is her guru [VR-CE 5.22.7]. She prefers the shade of his feet [VR-CE 2.24.7]. She claims to be dearer to him than his life breaths [VR-CE 3.47.34]. She says neither his mother nor his father exceeds her in affection for him [VR-CE 5.34.29].
She praises him as possessing forbearance, self-control, truth, gratitude and non-harming [VR-CE 6.23.31], and energy, valor and power [VR-CE 5.35.15]. She calls him truthful of speech [VR-CE 5.56.63] and a royal sage desiring dharma [VR-CE 5.24.40]. She states his vow to give but not accept, and to speak only truth [VR-CE 3.45.15]. She asks how he could desire others' wives [VR-CE 3.8.4]. She also reproaches him for neglecting his royal-sage lineage [VR-CE 6.23.19]. She describes herself as abandoned before the assembly by a husband displeased with her qualities [VR-CE 6.104.19].
His statements about her. Rama calls her his wife and Janaka's offspring [VR-CE 3.2.16]. He says spring kindles his grief in separation [VR-CE 4.1.12]. He says she does not deserve lordship in Ravana's inner apartments [VR-CE 6.106.17]. He also argues that he would give her up sooner than [VR-CE 7.44.13] (speaker: Rama).
Hanuman's statements. Hanuman swears that Rama is turned away from grief for her [VR-CE 5.65.25]. He says Rama's enthusiasm is produced by seeing her [VR-CE 5.35.25]. He says she has a protector in her husband, as Shachi does in Shakra [VR-CE 5.37.51].
Rama's family. Sita refers to her mother-in-law and father-in-law [VR-CE 3.8.25], and to her mothers-in-law [VR-CE 3.41.17]. She says the senior queen esteemed her out of maternal goodwill [VR-CE 2.110.32]. Kausalya wishes to reach Rama, Sita and Lakshmana [VR-CE 2.54.2].
Lakshmana. Sita says Lakshmana is always dearer to Rama than she herself [VR-CE 5.36.48]. She calls him dharmacārī and firm in vows [VR-CE 3.45.17]. She also turns harsh words against him [VR-CE 3.43.20].
Ravana and his household. Ravana presents himself as her prospective husband [VR-CE 5.20.9]. He says his kingdom's apparatus is established in her [VR-CE 3.53.16], and that desire for her restrains his anger [VR-CE 5.20.3]. He acknowledges her attachment to Rama [VR-CE 3.47.13]. Surpanakha calls Sita a wife suited to Ravana [VR-CE 3.32.17], and says the man she embraced would outlive Indra [VR-CE 3.32.16]. Ekajata urges that she is fit to be Ravana's wife [VR-CE 5.21.8]. Kumbhakarna predicts she will long be under the king's control [VR-CE 6.51.47]. Sita says she has come under the control of sinful Ravana [VR-CE 5.24.49]. Among the rakshasas, she praises Avindhya as wise and virtuous [VR-CE 5.35.12].
Hanuman. Sita calls Hanuman valiant, capable and wise [VR-CE 5.34.6].
Valmiki. Lakshmana reports leaving her on the Ganga bank at Valmiki's hermitage [VR-CE 7.51.8]. Valmiki welcomes her there [VR-CE 7.48.8]. Valmiki later presents "this Sita" to Rama as Dasharathi's wife [VR-CE 7.87.14].
Role in the narrative by kanda
Bala Kanda
In the Bala Kanda, Sita appears in two kinds of material: the summary passages of the opening sargas, which survey the whole narrative in advance, and the narrative of her origin, her bride-price, and her marriage at Mithila.
The opening summary places Sita at Rama's side from the exile onward. Sita followed Rama [VR-CE 1.1.24], and her following him is compared to Rohini following the moon [VR-CE 1.1.24]. The group went from forest to forest and crossed rivers with much water [VR-CE 1.1.26], reaching Chitrakuta by the instruction of Bharadvaja [VR-CE 1.1.26]. The three made a delightful dwelling in the forest [VR-CE 1.1.27] and lived there happily, enjoying themselves [VR-CE 1.1.27]. The summary then turns to her loss and recovery. Rama saw the slain vulture and heard that Maithili had been carried off [VR-CE 1.1.43], and while searching for Sita in the forest he caught sight of a rakshasa [VR-CE 1.1.44]. The monkey chief, desiring to see Sita, gathered all the monkeys and sent them out in the directions [VR-CE 1.1.56]. Having reached Lanka, the subject of the verse, identified as Hanuman only by context, saw Sita [VR-CE 1.1.58], who was in a state of meditating or brooding [VR-CE 1.1.58]. The same subject comforted Vaidehi [VR-CE 1.1.59]. The great monkey burned the city of Lanka, except for Sita [VR-CE 1.1.62], and reported to Rama in truth that Sita had been seen [VR-CE 1.1.63]. Rama, having rejoined Sita, regained his kingdom [VR-CE 1.1.70]. In a Southern-only verse, the account that was heard covered events as they occurred from the beginning, especially concerning Sita [VR-S 1.1.48+2].
A further reference concerns Vaidehi's account, whether open or secret [VR-CE 1.2.33]. The table of contents in the third sarga lists episodes involving her: the breaking of the bow together with her marriage, without naming who broke it [VR-CE 1.3.4]; the abduction of Vaidehi, without naming the abductor [VR-CE 1.3.12]; the seeing of Sita, without naming the seer [VR-CE 1.3.20]; the giving of a token of recognition and speech with Sita [VR-CE 1.3.21]; the giving of Sita's jewel [VR-CE 1.3.22]; the recovery of Sita in the enemy's city [VR-CE 1.3.26]; and the sending away of Vaidehi, for which the verse gives no reason or detail [VR-CE 1.3.28]. A Southern-only verse names Rama, Lakshmana and Sita, together with King Dasharatha, his wives and his realm, as those to whom the narrated events happened [VR-S 1.3.2+4].
The account of her origin is given by Janaka (speaker: Janaka, identified from context). He says she rose from the plough as he was ploughing the field [VR-CE 1.65.14] and that she was obtained while he was clearing it [VR-CE 1.65.14]. The same speaker says she rose from the surface of the earth and grew up [VR-CE 1.65.15], and she is described as having risen from the ground and as growing up [VR-CE 1.65.16]. With the condition that valor was her bride-price, she was established as his daughter [VR-CE 1.65.15]. Kings came and sought her in marriage [VR-CE 1.65.16], but the speaker says he did not give her to any of the suitor kings, citing that condition [VR-CE 1.65.17]. A verse whose reading is marked uncertain has the speaker say he would give Sita to Rama if the condition were met [VR-CE 1.65.27].
After the bow episode, Janaka (speaker: Janaka) says his vow was true and that Sita is vīryaśulkā [VR-CE 1.66.23], that his daughter Sita is to be given to Rama [VR-CE 1.66.23], and that Sita, having obtained Rama as husband, will bring fame to the family of the Janakas [VR-CE 1.66.22]. Another speaker says this daughter was won by Dasharatha's sons, who came by chance with Vishvamitra leading [VR-CE 1.67.8]. Her bride-price also had a violent consequence: an unnamed speaker says that because Sita was not given, a battle took place between Sudhanva and himself, and Sudhanva was killed facing him in the fight [VR-CE 1.70.18].
At the wedding, in a verse marked uncertain, the daughters are said to have completed the kautuka rites and come to the foot of the altar [VR-CE 1.72.14]. Southern-only verses state that Sita was brought and placed in front of the fire, facing Raghava [VR-S 1.72.16+3] [VR-S 1.72.16+11], and that King Janaka, having given Sita, preceded by water consecrated with mantras, then spoke [VR-S 1.72.17+3]. In the Critical Edition, Sita is included among the wives who performed the rites with the princes, an identification that relies on context [VR-CE 1.72.23].
On the return to Ayodhya, the king's wives received Sita, who is described as greatly fortunate and, with Urmila, as renowned [VR-CE 1.76.9]. Rama, together with Sita, enjoyed himself for many seasons [VR-CE 1.76.14], and Rama is said to have united with Sita [VR-CE 1.76.18].
Ayodhya Kanda
Sita's presence in the Ayodhya Kanda begins within the palace. Rama took leave of her before going [VR-CE 2.4.45], and on another occasion he honored Sita and then spoke to her [VR-CE 2.14.12], after which she uttered auspicious words as he went [VR-CE 2.14.17]. Rama states that he would gladly give Sita, the kingdom, his life-breaths and his wealth to his brother Bharata, even unprompted [VR-CE 2.16.33] (speaker: Rama). A figure referred to only as "he" went to Sita's dwelling [VR-CE 2.22.20]. There Sita saw Rama with a discolored face, sweating and indignant, and spoke to him [VR-CE 2.23.7]. Addressing him as Raghava, she said the wise Brahmins had declared that the auspicious Pushya, linked with Brihaspati, was conjoined that day [VR-CE 2.23.8]. Addressing him as nararṣabha, she observed that the eloquent bards, sutas and magadhas who would praise him with auspicious words were not to be seen [VR-CE 2.23.11]. She said that Veda-versed Brahmins had not placed honey and curd on his head according to rule [VR-CE 2.23.12], and she stated that the subjects, the adorned chief guild members, and the townspeople and country people did not wish to follow him [VR-CE 2.23.13]. She asked why the chief Pushya chariot with four swift gold-ornamented horses did not go before him [VR-CE 2.23.14], and said she did not see a gold-decorated throne going in front of him with heroes leading [VR-CE 2.23.16].
Rama then instructed her. Addressing her as kalyāṇi and anaghe, he said that once he had gone to the forest frequented by sages she should be devoted to vows and fasting [VR-CE 2.23.26]. He told her to rise at dawn, worship the gods according to rule, and then pay respects to Dasharatha [VR-CE 2.23.27], and to regard Lakshmana and Shatrughna especially as equal to brother and son [VR-CE 2.23.30] (speaker: Rama). Sita answered that she would constantly serve Rama, self-controlled and observant [VR-CE 2.24.10]. She declared she would go to a very hard-to-traverse forest filled with animals, monkeys and elephants [VR-CE 2.24.17], and that she would live there as in her father's house, clasping Rama's feet and approved [VR-CE 2.24.17]. Although she spoke in this way, Rama did not wish to take her along [VR-CE 2.24.19].
Sita spoke again to Rama [VR-CE 2.25.15], delivering her speech slowly after hearing his words [VR-CE 2.26.1]. She said she had heard a statement at home from brahmins described as lakṣaṇin, a term of uncertain sense [VR-CE 2.26.7]. She stated that if Rama did not wish to take her, distressed as she was, to the forest, she would resort to poison, fire or water for the sake of death [VR-CE 2.26.19]. Being consoled by Rama, Sita, called Maithili and Janakatmaja, spoke further to her husband about the forest-dwelling [VR-CE 2.27.1]. She said she would go with Rama, unlike some other woman who disgraces her family [VR-CE 2.27.7], and, addressing him as nātha, that death at the very time of being abandoned by him would be better [VR-CE 2.27.19]. Rama then told her to give jewels to brāhmaṇas [VR-CE 2.27.31]. Urged by Sita, Rama spoke to Suyajna [VR-CE 2.29.6], saying that Vaidehi wished to place with him a couch with excellent coverings, adorned with many jewels [VR-CE 2.29.8].
After much wealth had been given to brahmins, Sita accompanied the two Raghavas when they went to see their father [VR-CE 2.30.1]. The charioteer took Rama, Lakshmana and Maithili quickly toward the king [VR-CE 2.31.12]. Sita took the bark garment, as if ashamed and with a troubled mind [VR-CE 2.33.10], and spoke to her husband [VR-CE 2.33.10]. She put one bark garment around her neck and took another in her hand [VR-CE 2.33.11]. An unnamed figure brought everything and quickly gave it to Sita [VR-CE 2.34.16]. Her mother-in-law told her that untrue women, though always honored by loved ones, do not respect a husband fallen into misfortune [VR-CE 2.34.20], and that she must not disrespect her son who had been sent into exile [VR-CE 2.34.21] (speaker: Kausalya). Having understood these words as connected with dharma and benefit, Sita replied [VR-CE 2.34.22]. She said a woman without a husband does not thrive in happiness even with a hundred sons [VR-CE 2.34.25], and asked which woman would not revere a husband who gives without limit [VR-CE 2.34.26]. With joined palms she took hold of the king in respect and circumambulated him [VR-CE 2.35.1].
The exiles are described as sent away at a time of fruit [VR-CE 2.38.8]. Kausalya asked when the mighty-armed hero would enter Ayodhya with Sita placed ahead of him in a chariot [VR-CE 2.38.12]. Rama went on foot accompanied by Sita and Lakshmana [VR-CE 2.40.16]. At the bank of the Tamasa, Rama looked at Sita and spoke to Saumitri [VR-CE 2.41.1]. The city women said that Sita would provide yogakṣema for their group [VR-CE 2.42.16] (speaker: city women). Lakshmana described Rama as lying on the ground with Sita [VR-CE 2.45.9]. The two brothers went to the Ganga together with Sita [VR-CE 2.46.5], and Rama said that after fourteen years the addressee would see Lakshmana, Rama and Sita return quickly [VR-CE 2.46.22]. Sita joined her palms and spoke to the river [VR-CE 2.46.67], asking that Ganga protect Rama in fulfilling his command [VR-CE 2.46.68], and said she bowed to and praised Ganga [VR-CE 2.46.72].
Sita was placed in front as they went [VR-CE 2.49.8]. She voiced a wish to see Kausalya and the renowned Sumitra [VR-CE 2.49.13]. In a Southern-only passage, Rama spoke to Lakshmana in a line that describes Sita as dear and compliant, though the grammatical dependency is not clarified in that line [VR-S 2.49.13+8]. Rama, having set out with Lakshmana, spoke to Sita [VR-CE 2.50.5] and told her to look at the bhallātaka trees [VR-CE 2.50.7]. In Ayodhya a speaker asked how the two king's sons had descended from the chariot and gone on foot with Sita [VR-CE 2.52.7], and what Maithili had said on reaching the forest [VR-CE 2.52.9]. Sumantra replied that Sita delights in the empty forests just as she formerly delighted on going to a city park [VR-CE 2.54.9] (speaker: Sumantra). Rama is described as exiled with his wife by a king who had been bound to an improper appointment [VR-CE 2.60.7]. Kaikeyi reported that the king had cried "hā Sītā" [VR-CE 2.66.29] and that Rama had been sent away with Saumitri and Sita [VR-CE 2.66.42] (speaker: Kaikeyi). Sita, the beloved, is said to be sleeping on the ground [VR-CE 2.82.11].
In the forest, Rama said that if he lived there for many autumns with Sita and Lakshmana, grief would not burn him [VR-CE 2.88.15]. Sita is described as seeing dispositions restrained in mind, speech and body [VR-CE 2.88.18]. Rama told her to look at the lovers' beds spread with kuṣṭha, puṃnāga, tagara and birch-bark coverings and strewn with lotus petals [VR-CE 2.88.24], and said that lotus garlands crushed and cast aside by lovers could be seen [VR-CE 2.88.25]. He spoke to Sita again [VR-CE 2.89.2], addressing her as viśālākṣi while pointing out munis of firm vows near the river [VR-CE 2.89.7]. Vaidehi wept with the brothers and took part in the sprinkling of water [VR-CE 2.95.11]. Kausalya embraced Sita as a mother would a daughter and spoke to her [VR-CE 2.96.20].
Rama asked whether Sita, who serves the ascetics and is devoted to attending on him, was failing to behave properly [VR-CE 2.108.7]. An unnamed kulapati sage asked rhetorically how any misstep could come from Vaidehi, especially toward ascetics [VR-CE 2.108.9] (speaker: kulapati sage). After another sage spoke, Rama addressed Sita [VR-CE 2.109.14] and told her to go quickly to the female ascetic for her own welfare [VR-CE 2.109.15]. Sita went toward Atri's wife [VR-CE 2.109.17]. Having been spoken to by Anasuya, Vaidehi honored her words and began to speak softly [VR-CE 2.110.1], saying she had been instructed by her mother at the time of the hand-giving in the presence of fire [VR-CE 2.110.8]. Anasuya heard Sita's words [VR-CE 2.110.13], kissed Maithili on the head and spoke to gladden her [VR-CE 2.110.13]. In a reading marked uncertain, Anasuya says that relying on the strength of her austerity she invites or urges Sita to a wish [VR-CE 2.110.14]. Anasuya referred to a divine garland, cloth, ornaments, body-unguent and costly anointing paste [VR-CE 2.110.17], and, in a further uncertain reading, described Sita with limbs anointed with divine unguent as one who adorns her husband [VR-CE 2.110.19] (speaker: Anasuya).
Anasuya said a tale had reached her that Sita was obtained at a svayaṃvara by Raghava [VR-CE 2.110.23], and Sita, saying "let it be heard," told her that tale [VR-CE 2.110.25]. Sita related that she arose, splitting the earth, as Janaka was ploughing the field-circle with plough in hand [VR-CE 2.110.27]. The childless king took her on his lap himself out of affection [VR-CE 2.110.29], and a voice spoke in the sky [VR-CE 2.110.30]. She said she was given as a desired thing to the senior queen by the doer of meritorious deeds [VR-CE 2.110.32]. The king, thinking on the matter, did not find a suitable and fitting husband for her [VR-CE 2.110.36], and resolved to hold a svayaṃvara for his daughter [VR-CE 2.110.37]. Varuna had given her father an excellent bow and two quivers of inexhaustible arrows at a great sacrifice [VR-CE 2.110.38]. Having obtained the bow, her father invited the kings and made a declaration in their assembly [VR-CE 2.110.40]: whoever lifted and strung the bow would have his daughter as wife [VR-CE 2.110.41]. She said her father gave her to Rama after the old king Dasharatha had been addressed [VR-CE 2.110.50]. Anasuya said she had heard everything about the svayaṃvara as told by Sita [VR-CE 2.111.2], and Sita, having adorned herself fully, bowed her head to her [VR-CE 2.111.12].
Aranya Kanda
Early in the Aranya Kanda, Rama sees Sita in the lap of Viradha and speaks to Lakshmana [VR-CE 3.2.15]. Accompanied by his brother and by Sita, Rama then goes with a group of brahmins to the hermitage of Sutikshna [VR-CE 3.6.1]. Seeing the sun rise, they approach Sutikshna and speak gentle words to him [VR-CE 3.7.4], and Sita joins Rama in bowing [VR-CE 3.7.9]. Sita gives the two brothers two quivers, two bows and two spotless swords [VR-CE 3.7.18].
Sita next speaks to Rama in an affectionate voice [VR-CE 3.8.1] about the ethics of forest life. She names a third vice, which she calls cruel: taking the lives of others [VR-CE 3.8.6]. She observes that Rama has pledged to kill rakshasas in battle to protect the sages of Dandakaranya [VR-CE 3.8.7], and that he has set out with his brother carrying bow and arrows [VR-CE 3.8.8]. She voices a concern, framed as a possibility, that on seeing all the forest-dwellers Rama might expend his arrows [VR-CE 3.8.11]. She appears to say that this hostile inclination must not be acted on by Rama while he holds a bow, though the referent is uncertain [VR-CE 3.8.20]. She adds that her mother-in-law's and father-in-law's affection would be imperishable if Rama gave up the kingdom and lived devoted as a sage [VR-CE 3.8.25], and that the skilled attain dharma by mortifying the self through observances [VR-CE 3.8.27]. She closes by attributing her words to womanly fickleness [VR-CE 3.8.29]. The narration describes her as devoted to her husband when she speaks [VR-CE 3.9.1]. Rama answers that her words are beneficial and fitting [VR-CE 3.9.2], notes that she herself has spoken them [VR-CE 3.9.3], and says she spoke out of affection and goodwill (speaker: Rama) [VR-CE 3.9.20]. Having replied, he goes with Lakshmana to the ascetic forests [VR-CE 3.9.21].
Rama entrusts Sita to Jatayu and goes to Panchavati with the bird and Lakshmana [VR-CE 3.13.36]. During the conflict with the rakshasas, Lakshmana and Sita take refuge in a cave that is hard to reach [VR-CE 3.23.13].
Sita becomes the object of rakshasa designs. Surpanakha says that after Rama and Lakshmana are killed with sharp arrows, Ravana will enjoy Sita, whose protector will then be dead (speaker: Surpanakha) [VR-CE 3.32.22]. Ravana tells Marica that once the two brothers have left, he will carry Sita off from the empty place without obstruction [VR-CE 3.34.19], and he states that he will obtain her without battle by deceiving Raghava (speaker: Ravana) [VR-CE 3.38.19]. Marica warns Ravana that he will be killed with his kinsmen if he abducts Sita [VR-CE 3.39.18], and that if Ravana brings her from the hermitage, neither Ravana, Marica, Lanka nor the rakshasas will survive (speaker: Marica) [VR-CE 3.39.19].
When the wondrous deer appears, Vaidehi is introduced as present at that moment [VR-CE 3.40.27]. She says she wishes to sit on a soft grass seat covered with the animal's skin once it has been killed [VR-CE 3.41.19]. Having heard her and seen the animal, Rama speaks to Lakshmana [VR-CE 3.41.22], explaining that experts in the science of wealth call "artha" the thing a seeker pursues without hesitation (speaker: Rama) [VR-CE 3.41.32]. Lakshmana is told to remain with Maithili together with the strong and wise bird Jatayu, though the sense of one descriptive term in the verse is uncertain [VR-CE 3.41.49]. After the rakshasa falls to the ground, the thoughts of the verse's subject turn to Sita [VR-CE 3.42.17].
Sita recognizes a cry of distress in the forest as resembling her husband's and speaks to Lakshmana [VR-CE 3.43.1]. Lakshmana replies [VR-CE 3.43.9] that her husband will return soon after killing the deer [VR-CE 3.43.14]. Sita answers him with a harsh speech [VR-CE 3.43.19]. Lakshmana describes her statement as harsh and as making his hair bristle [VR-CE 3.43.25], and he says again that she spoke a harsh word to him [VR-CE 3.43.28]. After reviling Lakshmana, Sita strikes her belly with both hands [VR-CE 3.43.35]. She gives no reply to her husband's brother [VR-CE 3.43.36], who salutes her and bows slightly with joined palms [VR-CE 3.43.37].
Ravana then approaches in the guise of a brahmin. Sita says that a kusha-grass seat is ready for him and offers him foot-water [VR-CE 3.44.34], tells him "siddham," that the food is ready [VR-CE 3.44.32], and says that the excellent forest-born food is meant for him to eat undisturbed [VR-CE 3.44.34]. Ravana looks at Maithili, the king's wife, who has spoken fully and fittingly [VR-CE 3.44.35]. He addresses her as shobhane and dark-eyed and says a fine garland, drink, garment and husband would suit her [VR-CE 3.44.25], and asks why she does not fear the wild animals said to roam there (speaker: Ravana) [VR-CE 3.44.28].
In reply Sita recounts the exile. She says that while Raghava's consecration was being prepared, Kaikeyi asked her husband for a boon [VR-CE 3.45.6], and that Kaikeyi, holding a favor from Sita's father-in-law, asked for two boons, Rama's exile and Bharata's consecration [VR-CE 3.45.7]. She reports that her father-in-law pleaded with Kaikeyi with fitting words [VR-CE 3.45.9], that Kaikeyi spoke quickly to Rama [VR-CE 3.45.11], telling him he must live fourteen years in the forest [VR-CE 3.45.13], and that Lakshmana followed Rama into exile together with Sita [VR-CE 3.45.17]. When Ravana speaks to her again, Janaka's daughter becomes angry [VR-CE 3.45.28], and she describes Rama as standing with bow and arrows in hand [VR-CE 3.45.43]. Addressed by the lord of the rakshasas, Vaidehi speaks harshly to him [VR-CE 3.46.19], saying that a person might live after abducting Shachi, Indra's wife [VR-CE 3.46.22]. Ravana speaks to Maithili again, vehemently [VR-CE 3.47.2].
As she is carried off, Sita says that the perpetrator has acted with his mind struck by Time [VR-CE 3.47.27] and declares that Ravana is carrying her away [VR-CE 3.47.31]. She bows to the deities who move in the forest [VR-CE 3.47.32] and asks Jatayu to tell Rama truthfully of her abduction [VR-CE 3.47.36]. Jatayu declares that while he lives, Ravana will not carry off this auspicious Sita [VR-CE 3.48.25]. On seeing Janaki, the combatant in the verse disregards the arrows and rushes at the rakshasa [VR-CE 3.49.10].
Weeping piteously while being carried away, Sita speaks to Ravana [VR-CE 3.51.2]. She says that he announced his name yet did not win her in battle [VR-CE 3.51.5], and calls his act the abduction of a woman who belongs to another while she is alone [VR-CE 3.51.6]. She refers back to his earlier boasts of valor and strength [VR-CE 3.51.8], says that Rama killed fourteen thousand rakshasas in battle in the span of a wink [VR-CE 3.51.22], calls Ravana the abductor of a beloved wife, and asks how Raghava would fail to kill him with sharp arrows [VR-CE 3.51.23].
In Lanka, Ravana orders that no unapproved man or woman should see Sita [VR-CE 3.52.14]. After showing Vaidehi his entire residence, he addresses her [VR-CE 3.53.13], and he speaks to her again in a sentence that continues into the following verse [VR-CE 3.53.34]. Sita says that Rama's arrows, released from the bowstring, will tear Ravana's body apart [VR-CE 3.54.7]. She states that Ravana carried her from the forest, from her husband's side, without her consent [VR-CE 3.54.13], and predicts that Rama will strip Ravana of pride, strength, valor and arrogance with a rain of arrows in battle [VR-CE 3.54.15]. She tells him to bind her insensible body or have it killed [VR-CE 3.54.19]. Having spoken very harshly to Ravana out of anger, she says nothing further [VR-CE 3.54.20]. On Ravana's instruction, rakshasis take hold of Maithili and bring her to the Ashoka grove [VR-CE 3.54.29].
The rest of the kanda follows Rama's search for her. Rama calls Lakshmana's act of leaving Sita blameworthy [VR-CE 3.55.16] and says he has no doubt she is lost or devoured by forest-roaming rakshasas (speaker: Rama) [VR-CE 3.55.17]. Lakshmana reports that on hearing the cry, Maithili told him "Go, go" [VR-CE 3.57.8], that when he answered, Vaidehi spoke a harsh statement to him [VR-CE 3.57.14], and that after she spoke this way, he left the hermitage [VR-CE 3.57.18]. Rama asks whether Sita is well [VR-CE 3.58.2] and says that, dying of grief at her abduction, he will be seen by his father in the next world, though the reading of this verse is uncertain [VR-CE 3.59.6]. Lakshmana assures him that by wandering in Dandaka forest he will find Maithili (speaker: Lakshmana) [VR-CE 3.59.21]. At the Godavari, Rama asks where Sita is [VR-CE 3.60.6]. He speculates that she has been abducted, has died or has been eaten [VR-CE 3.60.35], and declares that if she is not returned to him that day as she was, he will overturn the world with its gods, gandharvas, humans, serpents and mountains (speaker: Rama) [VR-CE 3.60.52]. Lakshmana urges him to seek out the one who took Sita [VR-CE 3.61.12], and to destroy the opponents if good conduct, conciliation, humility and policy do not recover her (speaker: Lakshmana) [VR-CE 3.61.16].
Jatayu reports that he went to Sita's aid [VR-CE 3.63.16] and that Ravana took Vaidehi and flew up into the sky (speaker: Jatayu) [VR-CE 3.63.18]. Rama asks Jatayu what words Sita spoke at that time [VR-CE 3.64.6], and Jatayu says the night-ranger took Vaidehi and went south [VR-CE 3.64.10]. A speaker predicts that Rama will soon rejoice with Vaidehi after killing that rakshasa in battle [VR-CE 3.64.14]. Rama states that Sita has been carried off, without naming the abductor or the destination in that verse [VR-CE 3.67.23]. The kanda's material on her ends with Kabandha speaking again after showing Rama the way toward her recovery [VR-CE 3.69.1].
Kishkindha Kanda
Sita does not appear in person in the Kishkindha Kanda. Her role is carried by recollection, report and search, and the kanda repeatedly frames her as the woman carried off by a rakshasa while Rama lived in the forest [VR-CE 4.6.2]. Lakshmana tells of this when introducing Rama, saying that Rama's wife was carried off by a rakshasa [VR-CE 4.4.11] (speaker: Lakshmana), and the narrative elsewhere states plainly that Maithili was abducted [VR-CE 4.34.16]. A later recapitulation recalls that Rama had entered the Dandaka forest together with his brother Lakshmana and his wife Vaidehi [VR-CE 4.51.5], and Rama and Lakshmana are spoken of as having dwelt in the forest with Sita [VR-CE 4.55.14].
The first detailed account of the abduction in this kanda comes from a speaker who says he saw Maithili being carried off by a rakshasa of cruel deeds, and that he knows by inference, without doubt, that she was Maithili [VR-CE 4.6.7]. In this account she was struggling in Ravana's lap or on his hip [VR-CE 4.6.8] and crying out in a broken voice, calling "Rama, Rama" and "Lakshmana" [VR-CE 4.6.8]. On seeing the speaker standing on a mountain ridge as one of five, she dropped her upper garment [VR-CE 4.6.9] and also auspicious ornaments [VR-CE 4.6.9] (speaker: Sugriva). Rama, receiving these, says that Vaidehi, while being carried off, dropped the upper garment and ornaments from her body onto the ground [VR-CE 4.6.18], and that surely Sita let fall this ornament on grassy ground [VR-CE 4.6.19] (speaker: Rama). He asks Sugriva toward which region Sita was seen being carried off by the rakshasa [VR-CE 4.6.20], and says that by carrying off Maithili the abductor greatly angered him [VR-CE 4.6.22] (speaker: Rama).
Sita remains present in Rama's thoughts through the kanda. At its opening Rama names the abduction of Vaidehi as another cause of his affliction [VR-CE 4.1.4] (speaker: Rama). In the rainy season he likens the earth, soaked with new water and releasing vapor, to Sita tormented by grief [VR-CE 4.27.7] (speaker: Rama; figurative). The narrative says Rama thought again of Vaidehi, who dwelt in his mind [VR-CE 4.29.4]. He pictures the young woman taking delight in the hermitage and answering the calls of sarasa birds [VR-CE 4.29.7] (speaker: Rama; the pack marks this reading uncertain), recalls that she used to awaken to the cries of kalahamsa birds [VR-CE 4.29.9], and asks how she can take delight in the blossoming asana trees while she does not see him [VR-CE 4.29.8] (speaker: Rama). The pack treats this last image as Rama's speculation rather than an established fact [VR-CE 4.29.8]. Continually thinking of Maithili, Rama then spoke to Lakshmana [VR-CE 4.29.21]. Lakshmana, for his part, says that Janaki, having Rama as protector, is not easily obtained by another [VR-CE 4.29.18] (speaker: Lakshmana). Rama characterizes the carrying off of Vaidehi by the worst of rakshasas as an act done for the abductor's own destruction [VR-CE 4.38.6] (speaker: Rama), with the epithet resolved as Ravana only in the following verse [VR-CE 4.38.6].
A Southern-only passage adds a statement from a speaker not named in the supplied rows: if she had not been abducted, she would likewise turn toward him with desire [VR-S 4.1.19+1] [VR-S 4.1.19+3] (Southern recension only). A further Southern-only verse lists the abduction of Vaidehi among events recounted [VR-S 4.54.19+2] (Southern recension only).
The search for Sita becomes the obligation that binds the alliance with Sugriva. Assistance in the search for Sita is to be given together with "us" [VR-CE 4.4.20], and Sugriva promises to make an effort so that Rama will obtain Maithili [VR-CE 4.7.3]. Rama says Sugriva must make an effort in searching for Maithili [VR-CE 4.7.18] (speaker: Rama). One speaker claims that at Rama's command he could have brought Maithili back even if she had been placed in the ocean or in Patala [VR-CE 4.17.42]. When the rains end, a speaker identified by context as Hanuman tells Sugriva that the search for Vaidehi should be carried out [VR-CE 4.28.14], calls the task one that has passed its proper time [VR-CE 4.28.14], asks why Sugriva hesitates to please Dasharatha's son [VR-CE 4.28.20], notes that Rama did what pleased Sugriva without hesitating over giving up life [VR-CE 4.28.22], and proposes that Vaidehi be searched for on earth and in the sky [VR-CE 4.28.22]. Rama complains that Sugriva, having reckoned the time for the search for Sita and made an agreement, does not take note of it [VR-CE 4.29.36] (speaker: Rama). Lakshmana says that Sugriva, his aim accomplished, ought to make an effort in the search for Sita for Rama [VR-CE 4.33.14] (speaker: Lakshmana), and asks Sugriva to console his friend, distressed by the abduction of his wife [VR-CE 4.35.19] (speaker: Lakshmana; Rama and Sita identified by context). The monkeys are said to be going to bring back Maithili after Ravana is killed [VR-CE 4.37.33]. Later, Angada accuses Sugriva of having ordered the search for Sita out of fear of Lakshmana, not fear of adharma [VR-CE 4.54.6] (speaker: Angada); the pack records this as an accusation, not an established fact [VR-CE 4.54.6].
Rama asks Sugriva to have it ascertained whether Vaidehi is alive or not [VR-CE 4.39.10], and says that once Vaidehi and Ravana's abode are found he will do what the time requires [VR-CE 4.39.11] (speaker: Rama). The dispatching instructions name Sita at every stage. Searchers are told to look for her there [VR-CE 4.39.18], to seek Ravana with Vaidehi in the groves, caves and forests of a mountain [VR-CE 4.39.56], and to search for Janaki in all those mountains, caves and forests [VR-CE 4.39.59]. They are to return when the month is complete, having found Vaidehi and Ravana's abode [VR-CE 4.39.61], to come back with their purpose accomplished after finding Maithili [VR-CE 4.39.62], and to be happy on returning after obtaining Sita [VR-CE 4.39.63]. A speaker, apparently Sugriva by context, says Sita should be searched for there with total effort [VR-CE 4.40.24], that the searchers should return after learning Vaidehi's whereabouts [VR-CE 4.40.44], and that whoever first returns within the month reporting "Sita has been seen" will enjoy happiness [VR-CE 4.40.45]. Ravana together with Vaidehi is to be sought on mountain ridges and in caves [VR-CE 4.41.23] [VR-CE 4.41.26] and in inaccessible places, lakes and rivers [VR-CE 4.41.41]. The sage Merusavarni is to be asked, with a bow, for news of Maithili [VR-CE 4.41.43], and the searchers are to find Vaidehi and Ravana's dwelling [VR-CE 4.41.46]. For the north, the addressees are told to search everywhere for Rama's wife [VR-CE 4.42.4], to act so that Janaki is seen [VR-CE 4.42.7], to look for her in peaks, ravines and caves [VR-CE 4.42.15], and to ask ascetics humbly about what has happened concerning Sita [VR-CE 4.42.32]. Finding Sita is said to be a great favour to Dasharathi and a greater one to the speaker [VR-CE 4.42.61].
Rama gives Hanuman a token by which Janaka's daughter will recognize him as coming from Rama [VR-CE 4.43.12] and asks him to act so that Sita is reached [VR-CE 4.43.16] (speaker: Rama). Rama then waited through the month fixed for finding Sita [VR-CE 4.44.2]. An unnamed monkey speaker says he will forcibly carry off Janaka's daughter [VR-CE 4.44.10], a self-claim the pack marks uncertain, and a speaker declares he alone will bring back Janaki even from Patala [VR-CE 4.44.11].
The monkey chiefs went out in all directions to see Vaidehi [VR-CE 4.46.1]. Vinata searched the east with his counselors, did not see Sita, and returned [VR-CE 4.46.7]. The searchers did not see Maithili in any direction [VR-CE 4.47.4], nor Ravana, her taker [VR-CE 4.47.14]. One speaker reports that Janaki has not been seen though his group has searched place after place [VR-CE 4.48.3], and urges the vanaras to set aside lethargy, grief and sleep so that they may see Sita [VR-CE 4.48.5]. A speaker identified by context as Hanuman says he does not see Maithili [VR-CE 4.49.12], and Hanuman urges the vanaras to search together for Ravana along with Sita [VR-CE 4.51.8] (speaker: Hanuman).
In the closing movement Sita's abduction is linked to the vulture kin. A speaker says Jatayu did a deed desiring to please Vaidehi [VR-CE 4.55.9], and that the vanaras have fallen into peril because of Jatayu's destruction, Dasharatha's death and Vaidehi's abduction [VR-CE 4.55.13]. The subject is said to have set down Maithili [VR-CE 4.56.10]. The woman being carried off was crying out "Rama, Rama" and "Lakshmana" [VR-CE 4.57.16], and a speaker whose identity is unclear says that from where he stands he sees Ravana and Janaki [VR-CE 4.57.28] and that the vanaras should find a way across the salt water and return after reaching Vaidehi [VR-CE 4.57.31]. Jambavan asks where Sita is, who saw her, and who is carrying off Maithili [VR-CE 4.58.3]. The speaker, inferred to be Sampati, offers to tell how he learned of Vaidehi's abduction [VR-CE 4.58.6] and where the long-eyed woman is and who reported it [VR-CE 4.58.6], and describes her crying out the names of Rama and Lakshmana [VR-CE 4.58.22] (speaker: Sampati, inferred).
A prophecy within this section foretells Sita's captivity. Ravana is foretold to carry off the wife [VR-CE 4.61.6], with the referent identified as Sita by context only. Maithili is foretold to be tempted with pleasures and foods yet not eat [VR-CE 4.61.7]. Indra is foretold to give Vaidehi excellent food after knowing of her [VR-CE 4.61.8], and Maithili to receive it, recognize it as from Indra, and take out the first portion [VR-CE 4.61.9]. She is foretold to say that this food is for the two, whether alive or gone to divinity [VR-CE 4.61.10] (speaker: Sita, foretold), referring to her husband and lord together with Lakshmana with the words "if he lives" [VR-CE 4.61.10] (speaker: Sita, foretold; marked uncertain in the pack). A speaker asks why Maithili was not rescued by him [VR-CE 4.62.6] and refers to hearing her lament [VR-CE 4.62.7]. The group is told that with every effort they will find Sita [VR-CE 4.62.12], and they became eager for the search for Janaka's daughter [VR-CE 4.62.15]. The kanda's last statement concerning her is a speaker's declaration of intent: "I shall see Vaidehi" [VR-CE 4.66.23].
Sundara Kanda
Sita's captivity frames the kanda from its opening. She is referred to as Maithili, with her vivasana (exile or removal) mentioned as a consideration [VR-CE 5.1.88]. Lanka is described as well guarded by Ravana for the purpose of her abduction [VR-CE 5.2.15]. In the grove, the flowering aśoka trees are said to produce strong grief for her [VR-CE 5.14.31].
Ravana approaches her with sweet words [VR-CE 5.18.1] and tells her that no humans or shape-changing rakshasas are present [VR-CE 5.18.4]. Vaidehi puts Ravana behind her back before speaking again [VR-CE 5.19.5]. She says that either good people are absent from Lanka or he does not follow the good [VR-CE 5.19.9]. Ravana characterizes her words as harsh (paruṣam) (speaker: Ravana) [VR-CE 5.20.1], and he says that for this reason he does not kill her, addressing her as varānane [VR-CE 5.20.5]. Comforted by the maidens present, she addresses Ravana again [VR-CE 5.20.12]. She states that he has spoken a sinful word about Rama's wife and asks where he will go to be freed of it [VR-CE 5.20.15]. Ravana then instructs the rakshasis and departs [VR-CE 5.21.1].
The rakshasi women ask why she will not consent to live in the inner apartment [VR-CE 5.22.2]. Sita replies that what they have said, though detested by the world, does not lodge as a fault in her mind [VR-CE 5.22.6]. Vinata threatens that all of them will devour her if she does not comply (speaker: Vinata) [VR-CE 5.22.22], and Vikata raises a fist and roars at her [VR-CE 5.22.23]. Vaidehi answers them [VR-CE 5.23.2]. She asks why Rama does not come for his abducted wife [VR-CE 5.24.17] and says that if Raghava knew she was here, he would in anger clear the world of rakshasas with arrows that very day [VR-CE 5.24.21]. Her statement to the rakshasis is described as harsh (ghora) [VR-CE 5.25.1]. Trijata speaks after seeing Sita threatened by them [VR-CE 5.25.4]. In her distress Sita says there is surely no fault of hers in this, and that she is liable to be killed by him [VR-CE 5.26.5]. She says that, deluded, she sent away Lakshmana and her noble husband [VR-CE 5.26.10], and that Rama does not know she is to be killed by the rakshasas [VR-CE 5.26.11]. The narrator then says she takes hold of her braid [VR-CE 5.26.17].
Hanuman, reasoning to himself, asks what he would reply to Rama had he not spoken with her [VR-CE 5.28.13], and he anticipates that Rama may ask what words she spoke [VR-CE 5.28.13]. After he speaks, Sita says that what this forest-dweller has said in front of her should be so and not otherwise [VR-CE 5.30.8]. Delighted by his praise of Rama, she addresses him [VR-CE 5.31.11]. She first reproaches herself, saying this is Ravana come in another form [VR-CE 5.32.10]. She sees the vanara bowing, sighs deeply, and speaks [VR-CE 5.32.13], recalling that the one who took the form of a wandering ascetic was seen by her in Janasthana [VR-CE 5.32.15]. She also says she sees a forest-dweller said to have been sent by Raghava [VR-CE 5.32.19]. Hanuman tells her she will see the fruit of her abductor's deed [VR-CE 5.32.30], that he has come into her presence as Rama's messenger [VR-CE 5.32.32], and that he set his foot on the head of the evil-minded Ravana to come and see her [VR-CE 5.32.38]. Hearing his account of Rama, she speaks a consoling word in a sweet voice [VR-CE 5.33.1]. Hanuman reports that Angada spoke of her as living in Ravana's abode [VR-CE 5.33.61].
Sita tells Hanuman that he is worthy to converse with her, on the condition that he was sent by Rama [VR-CE 5.34.9]. She asks whether Raghava has lost affection for her because of the separation [VR-CE 5.34.19] and whether his mind is not elsewhere [VR-CE 5.34.22]. She recalls that Rama led her to the forest while she went on foot [VR-CE 5.34.28]. After speaking weighty words she falls silent [VR-CE 5.34.30], and Hanuman replies with joined palms on his head [VR-CE 5.34.31]. She addresses him again [VR-CE 5.35.1] and asks when her husband will see her after destroying the rakshasas and killing Ravana [VR-CE 5.35.6]. She says Death seeks Ravana in battle, he having come under the sway of Time [VR-CE 5.35.10], and that this was told to her by Anala, sent by her own mother [VR-CE 5.35.11]. She speaks again after his wondrous words [VR-CE 5.35.30] and on seeing him mountain-like [VR-CE 5.35.41]. She raises the possibility that the rakshasas might somehow defeat him in battle [VR-CE 5.35.53]. She says it would be fitting for Rama to kill Dashagriva here with the rakshasas and take her away [VR-CE 5.35.64], and she asks who could withstand Rama together with Lakshmana [VR-CE 5.35.67].
Pleased by her words, Hanuman answers [VR-CE 5.36.1] and speaks of her conduct and words as what will be heard [VR-CE 5.36.6]. Sita reports that Rama once spoke, sighing, in anger [VR-CE 5.36.22], and she asks why, if he has any concern for her, he does not destroy the rakshasas with sharp arrows [VR-CE 5.36.38]. After giving the jewel she speaks to Hanuman [VR-CE 5.37.1], and again when she knows he has set out [VR-CE 5.37.6]. She esteems his words highly as proper, true, and well spoken [VR-CE 5.37.17]. Looking again and again at him as he departs, she speaks [VR-CE 5.37.18]. She says that if someone victorious were to defeat Ravana with all his forces and go to his own city, that would bring her fame [VR-CE 5.37.28], and she asks that a result matching that hero's prowess be brought about [VR-CE 5.37.30]. She speaks of her own welfare [VR-CE 5.38.1]. Her words are described as piteous and tearful (speaker: Hanuman) [VR-CE 5.38.12], and she speaks with a voice choked with tears [VR-CE 5.38.20].
Afterward the rakshasis say that a monkey held a conversation with her [VR-CE 5.40.13] and that, questioned in many ways, she does not wish to reveal him (speaker: the rakshasis) [VR-CE 5.40.14]. In a parallel farewell scene, she looks repeatedly at the departing Hanuman [VR-CE 5.54.2] and asks him to bring about what suits the valor of that great-souled hero [VR-CE 5.54.5]. She is told that he will remove her sorrow after defeating enemies in battle [VR-CE 5.54.7].
Hanuman's first-person narration in sarga 56 retells these events. Ravana speaks to the distressed Sita [VR-CE 5.56.58]. She replies in extreme anger [VR-CE 5.56.60] and asks how his tongue has not fallen while he speaks what should not be said [VR-CE 5.56.61]. Hanuman says he replied to her words [VR-CE 5.56.79] and that Rama himself gave a ring as a token of recognition to Sita [VR-CE 5.56.81]. Sita answers, "Let Raghava take me after destroying Ravana" [VR-CE 5.56.83]. Hanuman bows and asks her for a token [VR-CE 5.56.84], and she replies again after deciding in her mind [VR-CE 5.56.87]. He also reports hearing Charanas say in wonder that Janaki was not burned [VR-CE 5.56.137].
Reporting to the vanaras, Hanuman recounts how Sita was seen [VR-CE 5.63.7], having crossed a sea a hundred yojanas wide in search of her [VR-CE 5.63.8]. He says she was spoken with and shown the whole matter [VR-CE 5.63.16]. She told him that a carefully guarded item was to be given to Rama [VR-CE 5.63.20], referred to a tikala of realgar with the words "remember it" [VR-CE 5.63.21], and addressed these words to him [VR-CE 5.63.24]. Rama asks what Vaidehi said and asks to hear it again and again, though this verse does not itself name the addressee [VR-CE 5.64.8]. He asks Hanuman to tell it truly [VR-CE 5.64.14]. Hanuman reports to Rama everything she said [VR-CE 5.65.1], including the token she spoke of a former event at Chitrakuta [VR-CE 5.65.2]. In that retelling, Rama speaks after seeing her scratched between the breasts [VR-CE 5.65.7]. Her plea that, if Rama has any concern for her, Ravana be struck down quickly with very sharp arrows is repeated [VR-CE 5.65.20]. Hanuman says her words were pitiable and tearful [VR-CE 5.65.24]. She untied an excellent hair ornament from her garment and gave him the jewel [VR-CE 5.65.30]. He bowed his head to her [VR-CE 5.65.31], and she spoke to him as he made ready to depart [VR-CE 5.65.32]. Hanuman says her words were preceded by sorrow [VR-CE 5.65.36], and he asks Rama to believe that she is well and whole [VR-CE 5.65.36]. A further verse has her addressing the naravyāghra again, flustered, out of affection, though the speaker's identity in that verse is grammatically ambiguous [VR-CE 5.66.1]. She posits that Rama might kill Ravana in battle with all his forces and, victorious, take her to his own city [VR-CE 5.66.12].
Yuddha Kanda
At the opening of the kanda, Sita's recovery is framed as the object of the campaign. Sugriva states that he will bring Sita back by valour after killing the enemy [VR-CE 6.2.8], and Rama declares that he will kill Ravana and bring back Janaki [VR-CE 6.4.5]. Lakshmana tells Rama that after quickly regaining the abducted Vaidehi and killing Ravana he will return to Ayodhya [VR-CE 6.4.39]. Rama speaks of his beloved as carried off [VR-CE 6.5.5]. Within Lanka, Vibhishana says that the abducted Vaidehi is one who should be given up [VR-CE 6.9.15], and he recounts that Ravana carried her off from Janasthana after killing Jatayu [VR-CE 6.11.11]. A speaker urges Ravana either to give Sita to Rama or to offer good battle [VR-CE 6.21.13], and another says Sita should be given to Rama, on whose account they are assailed [VR-CE 6.26.9]. Rama's message to Ravana adds the condition "unless Ravana respectfully, bowing down, returns Vaidehi" [VR-CE 6.31.70]. Hanuman is identified as the vanara who went to Lanka, to Vaidehi, and to Ravana [VR-CE 6.19.10].
Ravana speaks a bold speech to Sita [VR-CE 6.22.12], saying that she exults while relying on Rama (speaker: Ravana) [VR-CE 6.22.13]. He tells her to listen to an account of her husband's killing [VR-CE 6.22.15], which he calls dreadful and compares to the killing of Vritra [VR-CE 6.22.15]. Sita listens nearby while Ravana speaks [VR-CE 6.22.35], and he then addresses further words to her [VR-CE 6.22.41]. Sita laments after looking at her husband's head and the bow placed there [VR-CE 6.23.32]. In her lament she says that Kaikeyi sent Rama from the house to the forest [VR-CE 6.23.5], and that she had constantly and carefully honored Rama's bow with perfumes and garlands [VR-CE 6.23.17]. The pack marks as uncertain her prediction that Kausalya, eager with grief, will question Lakshmana as the one of the three exiles who has returned [VR-CE 6.23.25].
The rakshasi Sarama then attends her. Sarama refers to what Ravana said to Sita and to what Sita replied [VR-CE 6.24.4], predicts that Sita's husband will kill Ravana in battle and win her back [VR-CE 6.24.28], and says she will soon see Sita seated on Rama's lap [VR-CE 6.24.30]. The text calls Sarama a friend wishing to do what is beneficial for Sita [VR-CE 6.25.2]. Sita speaks again to Sarama [VR-CE 6.25.5] and asks her, if she is willing to do her a favor and her resolve is firm, to go to Ravana and learn what he is doing [VR-CE 6.25.7]. Sarama says she will grasp the enemy's intention and return [VR-CE 6.25.13], and at Sita's request she reports what was said in Ravana's council [VR-CE 6.25.19].
When Rama and Lakshmana fall in battle, Ravana orders the rakshasi guards to tell Vaidehi that the brothers have been killed by Indrajit and to show her the two lying slain from the Pushpaka [VR-CE 6.37.7]. The rakshasis bring Maithili to the Pushpaka [VR-CE 6.37.12]. Sita sees her husband and the very mighty Lakshmana struck down [VR-CE 6.38.1], looks at the brothers while overcome by tears and sorrow [VR-CE 6.37.21], and speaks in grief [VR-CE 6.37.21]. She speaks of Rama as struck down [VR-CE 6.38.2] [VR-CE 6.38.8], recalls that brahmins skilled in fate had declared she would receive an adhirajya consecration with her husband [VR-CE 6.38.14], and says that Rama and Lakshmana were killed by an unseen illusion [VR-CE 6.38.17]. After hearing the words of another woman, Sita, with joined palms, says "So be it" [VR-CE 6.38.34].
Sita remains a stake in the rakshasas' speeches. Kumbhakarna says that once he has sent Rama to Yama's abode, Sita will be in the king's power for a long time [VR-CE 6.51.47]. Indrajit, intending to delude everyone, goes toward the vanaras determined to kill Sita [VR-CE 6.68.6]. Hanuman warns that if Indrajit kills Sita he will not live long [VR-CE 6.68.20]. Indrajit declares that he will kill Vaidehi that day in Hanuman's sight [VR-CE 6.68.25], naming "this woman" first in his order of killing [VR-CE 6.68.26]. He strikes the weeping illusory Sita with a sharp-edged sword [VR-CE 6.68.28] and is highly delighted after striking her down [VR-CE 6.68.33]. Hanuman reports that Indrajit killed the weeping Sita [VR-CE 6.70.8], and Rama faints on hearing it (speaker: Lakshmana) [VR-CE 6.71.7]. Vibhishana asserts that Ravana will not bring about Sita's killing [VR-CE 6.71.10] and says that Sita could not even be seen by conciliation, division, or gift, still less by battle [VR-CE 6.71.12]. Ravana later states that his son used illusion to display a figure as Sita in order to deceive the forest-dwellers [VR-CE 6.80.31].
In a further lament, Sita expects to be killed as though she had no protector, although she has one [VR-CE 6.80.41], and describes Ravana as ready to kill her [VR-CE 6.80.43]. The pack marks as uncertain two passages in this lament: her speculation that the two brothers were struck down on her account by an ignoble one [VR-CE 6.80.44], and her prediction that Kausalya, after performing her son's śrāddha, will enter fire or water [VR-CE 6.80.48]. She utters a curse-like exclamation against the hunchbacked Manthara, whom she calls of sinful resolve and blames for Kausalya's coming sorrow [VR-CE 6.80.49]. Suparshva predicts that Ravana will obtain Maithili after killing Rama [VR-CE 6.80.56]. In other speeches, Rama is said to have killed Viradha, who sought Vaidehi, by himself [VR-CE 6.82.13], and Sita is described as sent forth by the gods to devour the rakshasas together with Ravana, as hunger devoured the danavas of old [VR-CE 6.82.36]. On seeing Lakshmana slain, Rama says he has no need of battle, of life, or of Sita [VR-CE 6.89.7].
After the victory, Rama says that by good fortune Sita lives, and he attributes this to his victory [VR-CE 6.101.7]. Hanuman speaks to Sita, who at first does not reply [VR-CE 6.101.13]. She then answers him, extremely pleased, in a voice choked with joy [VR-CE 6.101.14], and says she sees nothing on earth equal to give him for his good news [VR-CE 6.101.17]. Hanuman says that, with her permission, he wishes to kill all the rakshasi women [VR-CE 6.101.23] and asks her for this boon [VR-CE 6.101.25]. Sita answers that Ravana gave orders to the rakshasis [VR-CE 6.101.33] and that nothing unseemly should be done even toward rakshasas who take sport in harming the world and commit sinful acts [VR-CE 6.101.37]. Hanuman replies [VR-CE 6.101.38], and Sita's words to him are referred to again [VR-CE 6.102.4]. She also replies to Vibhishana [VR-CE 6.102.10].
At the meeting with Rama, Rama speaks of Hanuman's crossing of the ocean and crushing of Lanka as a work now fruitful [VR-CE 6.103.7]. Sita becomes flooded with tears as he speaks [VR-CE 6.103.10]. He speaks harshly to her in the midst of the vanaras and rakshasas [VR-CE 6.103.12] and tells her that the toil of battle was crossed through the valor of friends [VR-CE 6.103.15]. Sita answers slowly in a voice choked with tears [VR-CE 6.104.4] and says that Rama had sent Hanuman as an observer [VR-CE 6.104.11]. She speaks to Lakshmana [VR-CE 6.104.17], bows to the deities and the brahmanas, and speaks near the fire [VR-CE 6.104.23]. Rama is described as disregarding Vaidehi as an ordinary human would [VR-CE 6.105.8]. After Pitamaha's speech, Vibhavasu leaps up holding Vaidehi on his lap [VR-CE 6.106.1]. It is then stated that Sita had been confined and guarded in the inner apartments [VR-CE 6.106.7] and that she gave no thought to the rakshasa, her inner self being directed to Rama [VR-CE 6.106.8]. In Dasharatha's appearance, Lakshmana is said to have served Rama with devotion together with Sita (speaker: the king, unnamed) [VR-CE 6.107.27], and Dasharatha instructs his two sons and his daughter-in-law Sita before departing for Indra's world [VR-CE 6.107.36].
On the journey back, Rama addresses Maithili [VR-CE 6.111.2] and tells her to look at the battlefield [VR-CE 6.111.4]. He tells her that Ravana was killed by him for her sake [VR-CE 6.111.5], points out where Akampana was killed [VR-CE 6.111.7], and says that the great battle between Ravana and Jatayu at one spot was fought for her sake [VR-CE 6.111.19]. He tells her, now returned, to bow to Ayodhya [VR-CE 6.111.29]. Bharadvaja lists the violent seizure of Sita among the events [VR-CE 6.112.10], and Rama includes her abduction by the very mighty Ravana among the events to be reported [VR-CE 6.113.8]. Rama, accompanied by Sita and Lakshmana, conveys his well-being to Guha [VR-CE 6.113.21]. In a retrospective account, Vaidehi sees the deer and tells Rama to seize it [VR-CE 6.114.19], and Ravana kills Jatayu, who sought to protect her [VR-CE 6.114.22]. At the reunion, Shatrughna greets Rama and Lakshmana and then bows at Sita's feet [VR-CE 6.115.37]. Vaidehi gives two garments and auspicious ornaments to Hanuman [VR-CE 6.116.69].
Uttara Kanda
The Uttara Kanda recalls Sita's earlier history through several speakers before taking up her later life. One passage states that Sita arose (sitotpanna) for the killing of a rakshasa who is named there only by epithet and is identified as Ravana by context [VR-CE 7.17.31]. Rama credits Hanuman's strength of arm with his recovery of Lanka, Sita, Lakshmana, victory, kingdom, friends and kinsmen (speaker: Rama) [VR-CE 7.35.9], and asks who could have found even the news of Janaki had Hanuman not been a friend of the lord of the vanaras [VR-CE 7.35.10]. Rama also recalls that the kings assembled after hearing that the daughter of King Janaka had been carried off in the forest [VR-CE 7.37.9]. A further report states that Ravana took Sita by force after placing her on his lap (aṅkam āropya) [VR-CE 7.42.17], that she was taken to Lanka and kept in the aśokavanikā [VR-CE 7.42.18], and that Rama killed Ravana in battle and brought her back [VR-CE 7.42.16]. Speaking to Lakshmana, Rama says he knows how Sita was carried off [VR-CE 7.44.5], that Ravana abducted her in the lonely forest of Dandaka [VR-CE 7.44.5], and that the fire-god declared Maithili sinless before his eyes [VR-CE 7.44.6]. He reports that the Moon and Sun declared her sinless in the presence of the gods and all the sages [VR-CE 7.44.7], that Mahendra placed her in his hand on the island of Lanka before gods and gandharvas [VR-CE 7.44.8], and that he then came to Ayodhya with her [VR-CE 7.44.9].
In Ayodhya, Rama gave Vaidehi delight day after day [VR-CE 7.41.16]. He told her that a gain of offspring (apatyalābha) had come to him and asked what wish of hers should be fulfilled (speaker: Rama) [VR-CE 7.41.22]. Sita answered with a smile (prahasantī) that she wished to see the sacred penance-groves [VR-CE 7.41.23]. Addressing Rama as vīra, she asked to stay at the feet of the sages [VR-CE 7.41.24], and called it her highest desire (paramaḥ kāmaḥ) to dwell even one night among the root-and-fruit-eating sages endowed with merit [VR-CE 7.41.25]. Rama told her to be reassured and said she would go the next day without doubt [VR-CE 7.41.26], and after speaking to her he left the middle chamber [VR-CE 7.41.27].
The narrative then turns to public talk. An unnamed speaker reports that people say "it will have to be tolerated in our own wives too" and that subjects follow what the king does. The king is not named in this verse and is Rama only by context, and Sita is implied by context rather than named [VR-CE 7.42.19]. Rama refers to the talk of the townspeople about Sita as it then stood [VR-CE 7.44.2]. He instructs Lakshmana to place Sita on a chariot and abandon her at the border of the territory (vishayanta) [VR-CE 7.44.15], to leave her in a secluded spot and return quickly [VR-CE 7.44.17], and to take her away that same day as he commands [VR-CE 7.44.20]. Rama adds that Sita had earlier told him on the Ganga bank that she wished to see the great hermitages [VR-CE 7.44.21].
Lakshmana states that he must take Sita from the royal residence to the hermitage of the great sages [VR-CE 7.45.3]. He approaches her [VR-CE 7.45.6] and says he will take her quickly to the sages' hermitage on the Ganga bank [VR-CE 7.45.7], at which Vaidehi feels incomparable joy [VR-CE 7.45.8]. Sita takes costly garments and various jewels [VR-CE 7.45.9], and Lakshmana, saying "so be it," mounts her on the chariot and sets out [VR-CE 7.45.10]. On the way Sita speaks to him [VR-CE 7.45.11], asking whether all is well with his brother and the other brothers [VR-CE 7.45.14] and with all her mothers-in-law without distinction [VR-CE 7.45.14], and wishing welfare for the city, the countryside and living beings [VR-CE 7.45.15]. Lakshmana bows his head to her in reverence [VR-CE 7.45.16]. Seeing him distressed, Sita addresses him as dharmajña and asks why he is weeping [VR-CE 7.45.22]. She says she has reached the bank of the Jahnavi that she had long desired, calls it a time of joy (harṣakāla), and asks why he saddens her [VR-CE 7.45.23]. She tells him not to be childish (bāliśa) in this way [VR-CE 7.45.25].
Lakshmana speaks to Maithili [VR-CE 7.46.3] and asks her, calling her suvratā, to be gracious and not angry with him [VR-CE 7.46.6]. Sita commands him to tell her, in her presence, the grief he feels [VR-CE 7.46.9]. Lakshmana says he should not repeat before her what the king has placed in his heart [VR-CE 7.46.12]. He describes her as abandoned by the king in his presence and tells her the matter must be taken in no other way (speaker: Lakshmana) [VR-CE 7.46.13], and states that he must leave her at the borders of the hermitages [VR-CE 7.46.14]. He tells her to live comfortably in the shade of the feet of the mahātman, identified by context as Valmiki [VR-CE 7.46.17], devoted and single-minded in observance [VR-CE 7.46.17], to adopt the state of a pativratā and keep Rama always in her heart, and says her supreme welfare will follow from acting so [VR-CE 7.46.18].
Sita hears Lakshmana's words, which the text calls dreadful [VR-CE 7.47.1], and replies in a piteous voice [VR-CE 7.47.2]. She asks what sin was done before and who was separated from wives [VR-CE 7.47.4]. She recalls that she formerly lived in a hermitage following Rama's feet [VR-CE 7.47.5] and asks how she will live in the hermitage now made solitary [VR-CE 7.47.6]. She says she has been abandoned by the great-souled Raghava and asks for what reason [VR-CE 7.47.7]. She states that she would not give up her life in the waters of the Jahnavi on that very day [VR-CE 7.47.8] and tells Lakshmana to leave her, calling herself duḥkhabhāginī [VR-CE 7.47.9]. She instructs him to bow his head with joined palms to the feet of her mothers-in-law without distinction among them [VR-CE 7.47.10]. In the Southern recension only, she also tells him to speak to all of them with head bowed in salutation [VR-S 7.47.10+1]. Her message to the king asks that he treat the townspeople at all times as he behaves toward his brothers [VR-CE 7.47.11] and that he win them over through dharma [VR-CE 7.47.12]. Lakshmana reacts while she is speaking in this manner [VR-CE 7.47.13].
The sage's sons report that she cries out in a distorted voice from bewilderment [VR-CE 7.48.3]. Valmiki, called munipuṃgava, speaks to her [VR-CE 7.48.7] and says he knew of her as she was arriving through dharma-samādhi [VR-CE 7.48.9]. He promises that they will protect her constantly, addressing her as vatsā [VR-CE 7.48.11], tells her not to give way to despondency, likening her arrival to coming to her own home [VR-CE 7.48.12], and urges her to be confident and free of distress [VR-CE 7.48.12]. Sita bows her head to his feet after hearing his speech, which the text calls supremely wonderful [VR-CE 7.48.13], and assents with "tathā" [VR-CE 7.48.13]. Valmiki then tells the female ascetics to look upon her with supreme affection [VR-CE 7.48.19].
After leaving her, Lakshmana tells Sumantra that her banishment is a greater sorrow than the earlier forest exile and strikes him as cruel (nṛśaṃsa) after the townspeople's words (speaker: Lakshmana) [VR-CE 7.49.7]. He asks what support in dharma there is in this fame-destroying act toward Maithili, brought about by townspeople speaking of lowly matters [VR-CE 7.49.8]. Sumantra tells him not to feel distress regarding Maithili [VR-CE 7.49.10] and reports that Rama will abandon Lakshmana, Maithili, Shatrughna and Bharata after a long time [VR-CE 7.49.11]. Lakshmana later says he put Rama's command first and left Janaka's daughter [VR-CE 7.51.8], and that Maithili was abandoned out of fear of censure (apavāda) [VR-CE 7.51.12]. On the same night that Shatrughna entered the leaf-hut, Sita gave birth to two boys [VR-CE 7.58.1].
Near the end of the kanda, Rama directs messengers to learn the sage's wish and Sita's inner thought and report quickly [VR-CE 7.86.5], and declares that Maithili is to take an oath the next morning in the midst of the assembly [VR-CE 7.86.6]. He invites the venerable ones with their disciples, the kings with their attendants, and anyone else who wishes to witness Sita's oath [VR-CE 7.86.13]. Some among the assembled say "well done, Sita" [VR-CE 7.87.12]. Valmiki states that Rama abandoned her near his hermitage [VR-CE 7.87.14], that he reflected on her with respect to the five elements with mind as the sixth [VR-CE 7.87.19], that having reflected he accepted her as pure at a forest stream [VR-CE 7.87.19], and that she will give proof to Rama [VR-CE 7.87.20]. Rama replies that Vaidehi had earlier given proof in the presence of the gods and that he abandoned her out of fear of the people (lokabhaya) [VR-CE 7.88.3]. Sita, having looked at all those assembled, speaks [VR-CE 7.88.9]: as she does not think of anyone other than Raghava even in her mind, so may Madhavi Devi give her an opening [VR-CE 7.88.10]. On a throne, the goddess Dharani then takes Maithili in both arms [VR-CE 7.88.13].
How other characters describe them
Rama
Rama describes Sita as one whose heart is for no other, who is devoted to him, and who guards his mind (maccittaparirakṣaṇī), and he says he knows this himself [VR-CE 6.106.13]. In the same passage he says that, relying on truth (satyasaṃśrayaḥ), he disregarded Vaidehi entering the fire for the conviction of the three worlds [VR-CE 6.106.14]. Earlier he addresses her as affectionate (snigdhā) in speaking, as one knowing dharma (dharmajñā), and as Janaka's daughter [VR-CE 3.9.2]. When instructing her to be devoted to vows and fasting after he has gone to the forest frequented by sages, he addresses her as kalyāṇi and anaghe (faultless) [VR-CE 2.23.26]. He also refers to her by the epithet vamoru (fair-thighed) and says both of them are supported by the same earth [VR-CE 6.5.10].
Rama asks whether Sita, who serves the ascetics and is devoted to attending on him, is failing to behave properly [VR-CE 2.108.7]. After her abduction he speaks of a dreadful calamity, worse than hardship upon hardship, that may end life before he regains his beloved [VR-CE 3.65.28], and he asks Lakshmana which lords in the world could do him a kindness if Vaidehi is eaten or carried off [VR-CE 3.60.36]. In his message for Ravana he states that Ravana carried off Sita relying on some strength [VR-CE 6.16.19]. He says that he, the Raghu line, and Lakshmana have been preserved in accordance with dharma through the sighting of Vaidehi [VR-CE 6.1.10], and later he counts Sita among what he obtained through Hanuman's arm-strength [VR-CE 7.35.9]. In one passage of uncertain sense, Lakshmana is told to remain with Maithili together with Jatayu (speaker: Rama) [VR-CE 3.41.49].
Ravana
Ravana's address to Sita is consistently hostile or coercive. He calls her alpapuṇye (of little merit), nivṛttārthe (one whose purpose has ceased), mūḍhe (foolish), and paṇḍitamānini (one who thinks herself learned) [VR-CE 6.22.15]. He uses mūḍhe and paṇḍitamānini again when asking by which qualities she is attached to Rama [VR-CE 3.47.13]. He addresses her as bhīru (timid one) while asserting that seizing others' wives, even by force, is svadharma for rakshasas [VR-CE 5.18.5]. He calls her anuvratā (devoted) and in the same address says she has fallen into misconduct (anaya) and is without benefit (arthahīna) [VR-CE 5.20.29]. He tells her that shame (vrīḍa) is enough, attributing it to a lapse of dharma (dharmalopa) done by her [VR-CE 3.53.31]. He says a cruel death is fitting for her for each of her harsh words [VR-CE 5.20.6], and in another passage urges her to desire him and says the finest adornment should be done for her [VR-CE 5.18.21].
Lakshmana
Lakshmana tells Sita to adopt the state of pativratā and keep Rama always in her heart [VR-CE 7.46.18], and to live devoted and single-minded in fasting or observance [VR-CE 7.46.17]. He says her banishment (vipravāsana) is a greater sorrow than the earlier forest exile and strikes him as cruel (nṛśaṃsa) after hearing the townspeople's words [VR-CE 7.49.7]. He asks Sumantra what dharma-support there is in this fame-destroying act toward Maithili, brought about by townspeople speaking of lowly matters [VR-CE 7.49.8]. Earlier he tells Rama that, wandering in the Dandaka forest, he will obtain Maithili, the daughter of Janaka [VR-CE 3.59.21].
Hanuman
Hanuman calls her weak or helpless (abalā), an ascetic (tapasvinī), and overpowered by force (balābhibhūtā) [VR-CE 5.11.69]. He describes her as dark-eyed (asitekṣaṇā) and thinks she does not know his strength or power [VR-CE 5.35.34]. He describes Rama as one whose enthusiasm is produced by seeing Sita (tvaddarśanakṛtotsāha) [VR-CE 5.35.25]. A speaker identified from context as Hanuman tells the addressee to behold the city as burnt by Sita's tejas and afflicted by Rama's anger [VR-CE 5.49.35].
Bharata
Bharata calls Maithili young (bālā), an ascetic (tapasvinī), delicate (sukumārī), and virtuous (satī), and says she does not recognize suffering [VR-CE 2.82.15].
Kausalya
Kausalya calls Sita tapasvinī and unaccustomed to suffering (duḥkhasyānucitā) [VR-CE 2.60.8].
Valmiki
Valmiki says Sita was known to him as she was arriving through dharma-samādhi [VR-CE 7.48.9], and that he knows her to be sinless (apāpā) through an eye gained by austerity [VR-CE 7.48.10]. He describes her as suvratā (of good vows), dharmacāriṇī (conducting herself in dharma), and apāpā [VR-CE 7.87.14].
The gods
The gods call Sita devoted (anuraktā) and tapasvinī [VR-CE 6.108.15].
Suparshva
Suparshva urges Ravana to look upon Maithili and to direct his anger toward Raghava instead [VR-CE 6.80.54].
Opposing assessments
The attested judgments diverge sharply. Ravana attributes to Sita a lapse of dharma (dharmalopa) [VR-CE 3.53.31], misconduct (anaya) [VR-CE 5.20.29], and little merit (alpapuṇye) [VR-CE 6.22.15]. Valmiki calls her sinless (apāpā) and dharmacāriṇī [VR-CE 7.48.10] [VR-CE 7.87.14], Rama describes her heart as for no other [VR-CE 6.106.13], and Bharata calls her satī [VR-CE 2.82.15]. On her banishment, Lakshmana calls the act cruel and fame-destroying [VR-CE 7.49.7] [VR-CE 7.49.8].
Contested and contradictory passages
Claims about Sita in the staging records include explicit statements, metaphors, and uncertain readings, and speakers do not always agree. The judgments and traits sections above keep those sides separate. This page does not choose among them.
Southern-only material
Everything in this section comes from the Southern recension (VR-S) and is not part of the Critical Edition (VR-CE) core text. The verse labels with a "+" suffix mark passages that the Southern manuscripts carry beyond the constituted text. The pack presents them as Southern-only additions, and they should not be read as Critical Edition testimony.
Bālakāṇḍa
One Southern-only verse records the gift of Sita in marriage. Janaka gave Sita in a rite accompanied by water consecrated with mantras (mantrodaka), and after giving her he spoke (speaker: Janaka) [VR-S 1.72.17+3].
Ayodhyākāṇḍa
Several Southern-only verses concern the departure into exile. An unnamed speaker says he does not hope to live long after seeing Rama in the forest and Maithili weeping [VR-S 2.10.40+121]. Rama says that his mother, he himself, Vaidehi, Lakshmana and Sumitra should abide by the father's command (speaker: Rama) [VR-S 2.18.38+2]. In another verse Rama addresses Sita with the epithet śubhaśroṇi, "fair-hipped" [VR-S 2.27.30+3].
The women of the inner apartments say that Sita, whom they call kalyāṇī, does not deserve to live in the forest like an ascetic (speaker: women of the inner apartments) [VR-S 2.33.12+4]. Vasishtha describes her as adorned and as habitually engaged in her toilette (speaker: Vasishtha) [VR-S 2.33.12+21]. A speaker identified by context as the king calls her tapasvinī and the daughter of a foremost king, and asks what wrong she does to anyone [VR-S 2.33.14+2]. The same speaker wishes her to go to the forest at ease, furnished with all jewels or treasures [VR-S 2.33.14+3].
At a river Sita vows that, once she has returned to the city, she will worship the river-goddess with a thousand pots of liquor (surā) and with rice cooked with meat (speaker: Sita) [VR-S 2.46.73+1]. The vow depends on her return and is a promise, not a completed act [VR-S 2.46.73+1]. She also vows to worship all the deities who dwell on the river's banks, together with the bathing places (tīrthas) and shrines [VR-S 2.46.73+2].
A cluster of Southern-only verses at 2.49.13 describes Sita on the forest road. She is called blameless (aninditā), beloved (dayitā) and compliant (vidheyā) [VR-S 2.49.13+1]. The pack attributes this passage to Rama's speech, but the claim itself treats the terms as epithets supplied by the narrator. The same verse describes her as entreating (āyācantī) and does not state the object of her request [VR-S 2.49.13+1]. Sita, called abalā, looked at each tree, shrub and flowering creeper and questioned Rama [VR-S 2.49.13+5]. Looking at things she had not seen before, she asked Rama about them [VR-S 2.49.13+12]. Rama, speaking to Lakshmana, again calls her dear and compliant [VR-S 2.49.13+8]. He instructs that whatever fruit or flower Janaka's daughter asks for should be given to her [VR-S 2.49.13+3] [VR-S 2.49.13+9], and that it be given wherever her mind delights [VR-S 2.49.13+10]. He also refers to a place or thing in which her mind delights (ramate manaḥ) [VR-S 2.49.13+3]. The text of 2.49.13+10 reads the masculine or neuter "asya" where the feminine "asyāḥ" would be expected [VR-S 2.49.13+10]. Lakshmana is then described as stirred by Sita's words [VR-S 2.49.13+13].
Two further Southern-only verses in this book are less clear. An unnamed speaker says he would feel no hesitation in abandoning an addressee he calls firm in sinful resolve (pāpaniścayā) [VR-S 2.67.14+1]. The pack states the condition that no hesitation would arise if Rama's regard for that addressee were not always like his regard for a mother [VR-S 2.67.14+1]. It marks this reading as uncertain and does not identify the addressee. In another verse Rama tells an addressee that he is cursed by "me and Sita", and the verse does not define the force of the curse (speaker: Rama) [VR-S 2.104.22+3].
Araṇyakāṇḍa
Sita describes Rama as truthful (satyavān), of good conduct (śīlavān) and pure (śuci) (speaker: Sita) [VR-S 3.3.14+10]. She asks the "best of rakshasas" to take her and release the two Kakutsthas, and she salutes him [VR-S 3.3.14+11].
In the Maricha episode, Maricha asks by whom Sita was reported to Ravana, and he calls that person an enemy in the form of a friend (speaker: Maricha) [VR-S 3.29.35+42]. He asks who it is that says "bring Sita here" and tells Ravana to name that person. The verse does not name Rama [VR-S 3.29.35+43]. In the same Southern-only sequence Akampana, with joined palms and in a voice faltering from fear, asks Ravana for assurance of safety (speaker: Akampana) [VR-S 3.29.35+58].
Rama tells Lakshmana to stay vigilant while remaining at the hermitage with Sita (speaker: Rama) [VR-S 3.41.48+1]. An unattributed speaker asserts that Vaidehi's husband cannot be conquered by pannagas, asuras, gandharvas, gods, humans or rakshasas [VR-S 3.43.9+1].
During the abduction Sita calls the one carrying her off lord of rakshasas (rākṣasendra) and evil-acting (pāpakarmā) (speaker: Sita) [VR-S 3.47.35+2]. She describes him as powerful (sattvavān), accustomed to conquest (jitakāśī), armed (sāyudha) and ill-minded (durmati) [VR-S 3.47.35+5]. Ravana describes her as brooding, uneasy and dejected, with her radiance dimmed by anxiety (speaker: Ravana) [VR-S 3.53.31+2]. The verse gives no specific physical features [VR-S 3.53.31+2]. Sita calls herself the dharma-wife (dharmapatnī) of one constant in dharma and a wife devoted to her husband (pativratā). The verse does not name the husband (speaker: Sita) [VR-S 3.54.18+1]. In the same verse she says she cannot be touched by the addressee, whom she calls worst of rakshasas (rākṣasādhama) and sinful one (pāpin) [VR-S 3.54.18+1].
A long Southern-only lament follows at 3.59.29. Rama cries out asking where Sita has gone, and he addresses her as noble (ārye), virtuous (sādhvi) and fair-complexioned (varavarṇinī) (speaker: Rama) [VR-S 3.59.29+10]. He says Lakshmana should report this "destruction" of Sita and of himself in detail to his mother, and the verse does not specify which mother [VR-S 3.59.29+19]. He says that all his sorrow, which had grown calm, has risen again in the empty forest because of separation from Sita [VR-S 3.59.29+26]. He speaks of her round breasts, always accustomed to fine sandalwood paste [VR-S 3.59.29+28], and of her neck, always suited to a necklace [VR-S 3.59.29+54]. He asks Vayu whether Sita has been carried off, is dead, or is still on a path [VR-S 3.59.29+37]. He calls on her as vishalakshi ("wide-eyed") to come, saying that her hut is empty [VR-S 3.59.29+43]. Lakshmana says there should be enthusiasm in the search for her (speaker: Lakshmana) [VR-S 3.59.29+62]. Rama later declares that if Vaidehi, whom he calls dear, is not given back, he will destroy the three worlds with all their moving and unmoving beings (speaker: Rama) [VR-S 3.60.50+1].
Kiṣkindhākāṇḍa
An unidentified speaker says that if she had not been abducted, she too would turn toward him with desire (madana) [VR-S 4.1.19+1] [VR-S 4.1.19+3]. Rama states his conviction that Sita, whom he calls sādhvī, cannot sustain herself now that she is separated from him (speaker: Rama) [VR-S 4.1.22+3]. He says that life does not please him while he cannot see Vaidehi [VR-S 4.1.29+2]. He calls her kalyāṇī and one who speaks even more auspiciously (kalyāṇataravādinī) [VR-S 4.1.29+3]. A search instruction directs that Ravana, together with Vaidehi, be sought on a mountain's ridges, in its waterfalls or springs, and in its caves, one place after another [VR-S 4.39.57+3].
Sundarakāṇḍa
An unattributed verse describes a male figure as subject to desire (kāmaparādhīna) and with a mind attached to Sita (sītāsaktamanā). It also calls him "manda", a term of uncertain meaning in this context [VR-S 5.16.15+1]. Sita says her heart must be made of stone-essence (aśmasāra), or else be ageless and deathless, since it does not break from sorrow (speaker: Sita) [VR-S 5.24.5+1]. The verse frames this as a figurative conjecture about her heart [VR-S 5.24.5+1].
Speaking of Rama as Raghava and as Bharata's elder brother (bharatāgraja), Sita says that he in turn slept on her lap (speaker: Sita) [VR-S 5.36.21+1]. In the same speech she calls him śrīmān and parantapa [VR-S 5.36.21+2]. Hanuman tells her, addressing her as anindite ("blameless one"), that she will see the end of her sorrows within this very moment (speaker: Hanuman) [VR-S 5.36.41+1]. Another verse describes her as modest (hrīmatī) and young (bālā), and as delighted at her husband's victory [VR-S 5.56.74+4]. The pack attributes that verse to Sita as speaker.
Yuddhakāṇḍa
Vibhishana repeatedly urges in Southern-only verses that Sita be returned. He proposes that giving Vaidehi to Raghava is a suitable expiation (prāyaścitta), if it is agreeable (speaker: Vibhishana) [VR-S 6.9.22+23]. He urges that Maithili be given to Dasharatha's son before monkeys as large as mountain peaks rush upon Lanka [VR-S 6.9.22+115], and before Rama's arrows take the heads of the chief rakshasas [VR-S 6.9.22+116]. He says "let us give the wife" to the prince, and Sita is the wife meant only by context [VR-S 6.9.22+133]. He proposes that she be handed over to Rama together with wealth, jewels, fine ornaments, divine garments and gems [VR-S 6.9.22+148].
In the same Southern-only sequence Ravana describes her feet as having very red soles, smooth and well-set (speaker: Ravana) [VR-S 6.9.22+71]. He says that because of "this fear" he does not forcibly place Sita on the auspicious bed [VR-S 6.9.22+106]. In another verse Ravana refers to Rama as the "wise son of a king" and to Sita, by context, as his wife (bhāryā) [VR-S 6.13.23+10].
Sarama describes Sita as bewildered (mohitā) by the lord of the rakshasas and as extremely distressed (speaker: Sarama) [VR-S 6.24.1+1]. Rama says that if anything happened to his addressee, Sita would serve no purpose for him (speaker: Rama) [VR-S 6.31.1+3]. The pack treats this as a rhetorical statement and not a lasting trait [VR-S 6.31.1+3]. An unidentified first-person speaker declares an intention to release that day the anger arising from Sita's abduction, and the verse records an intention, not a completed act [VR-S 6.47.30+1]. Vibhishana saw and addressed Sita, calling her mahābhāgā (speaker: Vibhishana) [VR-S 6.102.8+1]. Rama tells Sugriva to say to the foremost monkeys that they may go to Ayodhya with Sita, who will be surrounded by women (speaker: Rama) [VR-S 6.111.14+4].
Uttarakāṇḍa
In a Southern-only passage at the abandonment, Sita instructs Lakshmana to speak to all of them with his head bowed in salutation (speaker: Sita) [VR-S 7.47.10+1]. She is described as endowed with supreme devotion (bhaktyā parayā yuktā) [VR-S 7.47.10+2]. She says she was abandoned by Rama, whom she calls vīra and who fears disrepute among the people (ayaśobhīru) [VR-S 7.47.10+3]. She also says that she should avoid whatever censure might arise from rumour concerning him [VR-S 7.47.10+3].
Key verses
स च मे प्रेषयामास शैवं धनुरनुत्तमम्
सीता कन्या च पद्माक्षी मह्यं वै दीयतामिति
sa ca me preṣayām āsa śaivaṃ dhanur anuttamam sītā kanyā ca padmākṣī mahyaṃ vai dīyatām iti
And he sent me the unsurpassed Shaiva bow, saying: 'Let the lotus-eyed maiden Sītā be given to me.'
Word-by-word: ["śaivaṃ dhanuḥ=Shaiva bow", "anuttamam=unsurpassed", "sītā=Sītā", "kanyā=maiden", "padmākṣī=lotus-eyed", "dīyatām=let be given"]
अभिवाद्य च वैदेही तापसीं तामनिन्दिताम्
बद्धाञ्जलिपुटा हृष्टा पर्यपृच्छदनामयम्
abhivādya ca vaidehī tāpasīṃ tām aninditām baddhāñjalipuṭā hṛṣṭā paryapṛcchad anāmayam
Having saluted that blameless ascetic woman, Vaidehi, glad, hands joined, asked about her well-being.
Word-by-word: ["baddhāñjalipuṭā=with joined palms", "hṛṣṭā=glad", "paryapṛcchat=asked", "anāmayam=well-being", "aninditām=blameless"]
वरिष्ठा सर्वनारीणामेषा च दिवि देवता
रोहिणी च विना चन्द्रं मुहूर्तमपि दृश्यते
variṣṭhā sarvanārīṇām eṣā ca divi devatā rohiṇī ca vinā candraṃ muhūrtam api dṛśyate
She is the best of all women and a goddess in heaven; and Rohini is not seen even for a moment without the moon.
Word-by-word: ["variṣṭhā=foremost", "sarvanārīṇām=of all women", "divi devatā=goddess in heaven", "rohiṇī=Rohini", "vinā candram=without the moon", "muhūrtam=a moment"]
प्रतिगृह्य च तत्सीता प्रीतिदानं यशस्विनी
श्लिष्टाञ्जलिपुटा धीरा समुपास्त तपोधनाम्
pratigṛhya ca tat sītā prītidānaṃ yaśasvinī śliṣṭāñjalipuṭā dhīrā samupāsta tapodhanām
Having accepted that gift, renowned, steadfast Sita attended the ascetic with joined palms.
Word-by-word: ["pratigṛhya=having accepted", "yaśasvinī=renowned", "śliṣṭāñjalipuṭā=with closely joined palms", "dhīrā=steadfast", "samupāsta=attended", "tapodhanām=wealthy in austerity"]
स मां दृष्ट्वा नरपतिर्मुष्टिविक्षेपतत्परः
पांशु गुण्ठित सर्वाङ्गीं विस्मितो जनकोऽभवत्
sa māṃ dṛṣṭvā narapatir muṣṭivikṣepatatparaḥ pāṃśu guṇṭhita sarvāṅgīṃ vismito janako 'bhavat
Seeing me, the king, intent on casting handfuls, me with all limbs covered in dust, Janaka became astonished.
Word-by-word: ["muṣṭivikṣepatatparaḥ=intent on handful-casting (uncertain)", "pāṃśu=dust", "guṇṭhita=covered", "sarvāṅgīm=all-limbed", "vismitaḥ=astonished"]
पतिसंमानिता सीता भर्तारमसितेक्षणा
आद्वारमनुवव्राज मङ्गलान्यभिदध्युषी
patisaṃmānitā sītā bhartāram asitekṣaṇā ādvāram anuvavrāja maṅgalāny abhidadhyuṣī
Honored by her husband, dark-eyed Sita followed her husband to the door, pronouncing auspicious words.
Word-by-word: ["patisaṃmānitā=honored by husband", "asitekṣaṇā=dark-eyed", "ādvāram=up to the door", "anuvavrāja=followed", "maṅgalāni=auspicious things", "abhidadhyuṣī=uttering/contemplating"]
अभिषेको यदा सज्जः किमिदानीमिदं तव
अपूर्वो मुखवर्णश्च न प्रहर्षश्च लक्ष्यते
abhiṣeko yadā sajjaḥ kim idānīm idaṃ tava apūrvo mukhavarṇaś ca na praharṣaś ca lakṣyate
When the consecration is ready, what is this now with you? Your face-color is unprecedented and no joy is seen.
Word-by-word: ["abhiṣekaḥ=consecration", "sajjaḥ=ready", "apūrvaḥ=unprecedented", "mukhavarṇaḥ=face-color", "praharṣaḥ=joy"]
न ते शतशलाकेन जलफेननिभेन च
आवृतं वदनं वल्गु छत्रेणाभिविराजते
na te śataśalākena jalaphenanibhena ca āvṛtaṃ vadanaṃ valgu chatreṇābhivirājate
Your handsome face is not covered, shining, by the hundred-ribbed umbrella like water foam.
Word-by-word: ["śataśalākena=with a hundred ribs", "jalaphenanibhena=foam-like", "chatreṇa=by umbrella", "vadanam=face", "valgu=handsome", "āvṛtam=covered"]
References
Distinct inline citations used above:
- VR-CE 1.1.24
- VR-CE 1.1.26
- VR-CE 1.1.27
- VR-CE 1.1.43
- VR-CE 1.1.44
- VR-CE 1.1.56
- VR-CE 1.1.58
- VR-CE 1.1.59
- VR-CE 1.1.62
- VR-CE 1.1.63
- VR-CE 1.1.70
- VR-CE 1.2.33
- VR-CE 1.3.12
- VR-CE 1.3.20
- VR-CE 1.3.21
- VR-CE 1.3.22
- VR-CE 1.3.26
- VR-CE 1.3.28
- VR-CE 1.3.4
- VR-CE 1.65.14
- VR-CE 1.65.15
- VR-CE 1.65.16
- VR-CE 1.65.17
- VR-CE 1.65.27
- VR-CE 1.66.22
- VR-CE 1.66.23
- VR-CE 1.67.8
- VR-CE 1.70.17
- VR-CE 1.70.18
- VR-CE 1.72.14
- VR-CE 1.72.23
- VR-CE 1.76.14
- VR-CE 1.76.18
- VR-CE 1.76.9
- VR-CE 2.108.7
- VR-CE 2.108.9
- VR-CE 2.109.14
- VR-CE 2.109.15
- VR-CE 2.109.17
- VR-CE 2.109.20
- VR-CE 2.110.1
- VR-CE 2.110.13
- VR-CE 2.110.14
- VR-CE 2.110.17
- VR-CE 2.110.19
- VR-CE 2.110.21
- VR-CE 2.110.23
- VR-CE 2.110.25
- VR-CE 2.110.27
- VR-CE 2.110.28
- VR-CE 2.110.29
- VR-CE 2.110.30
- VR-CE 2.110.32
- VR-CE 2.110.36
- VR-CE 2.110.37
- VR-CE 2.110.38
- VR-CE 2.110.40
- VR-CE 2.110.41
- VR-CE 2.110.50
- VR-CE 2.110.52
- VR-CE 2.110.8
- VR-CE 2.111.12
- VR-CE 2.111.2
- VR-CE 2.14.12
- VR-CE 2.14.17
- VR-CE 2.16.33
- VR-CE 2.22.20
- VR-CE 2.23.11
- VR-CE 2.23.12
- VR-CE 2.23.13
- VR-CE 2.23.14
- VR-CE 2.23.16
- VR-CE 2.23.19
- VR-CE 2.23.26
- VR-CE 2.23.27
- VR-CE 2.23.30
- VR-CE 2.23.7
- VR-CE 2.23.8
- VR-CE 2.24.1
- VR-CE 2.24.10
- VR-CE 2.24.13
- VR-CE 2.24.17
- VR-CE 2.24.18
- VR-CE 2.24.19
- VR-CE 2.24.7
- VR-CE 2.25.15
- VR-CE 2.26.1
- VR-CE 2.26.10
- VR-CE 2.26.11
- VR-CE 2.26.14
- VR-CE 2.26.16
- VR-CE 2.26.17
- VR-CE 2.26.19
- VR-CE 2.26.7
- VR-CE 2.27.1
- VR-CE 2.27.19
- VR-CE 2.27.3
- VR-CE 2.27.31
- VR-CE 2.27.5
- VR-CE 2.27.7
- VR-CE 2.27.8
- VR-CE 2.29.6
- VR-CE 2.29.8
- VR-CE 2.30.1
- VR-CE 2.31.12
- VR-CE 2.33.10
- VR-CE 2.33.11
- VR-CE 2.34.16
- VR-CE 2.34.20
- VR-CE 2.34.21
- VR-CE 2.34.22
- VR-CE 2.34.25
- VR-CE 2.34.26
- VR-CE 2.34.27
- VR-CE 2.35.1
- VR-CE 2.38.12
- VR-CE 2.38.8
- VR-CE 2.4.45
- VR-CE 2.40.16
- VR-CE 2.41.1
- VR-CE 2.42.16
- VR-CE 2.45.9
- VR-CE 2.46.22
- VR-CE 2.46.5
- VR-CE 2.46.67
- VR-CE 2.46.68
- VR-CE 2.46.72
- VR-CE 2.49.13
- VR-CE 2.49.8
- VR-CE 2.50.5
- VR-CE 2.50.7
- VR-CE 2.52.7
- VR-CE 2.52.9
- VR-CE 2.54.2
- VR-CE 2.54.9
- VR-CE 2.60.7
- VR-CE 2.60.8
- VR-CE 2.66.29
- VR-CE 2.66.42
- VR-CE 2.82.11
- VR-CE 2.82.15
- VR-CE 2.88.15
- VR-CE 2.88.18
- VR-CE 2.88.24
- VR-CE 2.88.25
- VR-CE 2.89.2
- VR-CE 2.89.7
- VR-CE 2.95.11
- VR-CE 2.96.20
- VR-CE 3.13.36
- VR-CE 3.15.14
- VR-CE 3.16.22
- VR-CE 3.16.23
- VR-CE 3.17.11
- VR-CE 3.18.13
- VR-CE 3.2.15
- VR-CE 3.2.16
- VR-CE 3.23.13
- VR-CE 3.32.14
- VR-CE 3.32.16
- VR-CE 3.32.17
- VR-CE 3.32.18
- VR-CE 3.32.22
- VR-CE 3.34.19
- VR-CE 3.38.19
- VR-CE 3.39.18
- VR-CE 3.39.19
- VR-CE 3.40.27
- VR-CE 3.41.17
- VR-CE 3.41.19
- VR-CE 3.41.22
- VR-CE 3.41.32
- VR-CE 3.41.49
- VR-CE 3.42.17
- VR-CE 3.43.1
- VR-CE 3.43.14
- VR-CE 3.43.19
- VR-CE 3.43.20
- VR-CE 3.43.21
- VR-CE 3.43.25
- VR-CE 3.43.28
- VR-CE 3.43.35
- VR-CE 3.43.36
- VR-CE 3.43.37
- VR-CE 3.43.9
- VR-CE 3.44.17
- VR-CE 3.44.18
- VR-CE 3.44.19
- VR-CE 3.44.20
- VR-CE 3.44.25
- VR-CE 3.44.28
- VR-CE 3.44.32
- VR-CE 3.44.34
- VR-CE 3.44.35
- VR-CE 3.45.11
- VR-CE 3.45.13
- VR-CE 3.45.15
- VR-CE 3.45.17
- VR-CE 3.45.28
- VR-CE 3.45.3
- VR-CE 3.45.43
- VR-CE 3.45.6
- VR-CE 3.45.7
- VR-CE 3.45.9
- VR-CE 3.46.19
- VR-CE 3.46.22
- VR-CE 3.47.13
- VR-CE 3.47.2
- VR-CE 3.47.27
- VR-CE 3.47.31
- VR-CE 3.47.32
- VR-CE 3.47.34
- VR-CE 3.47.36
- VR-CE 3.48.25
- VR-CE 3.49.10
- VR-CE 3.51.2
- VR-CE 3.51.22
- VR-CE 3.51.23
- VR-CE 3.51.5
- VR-CE 3.51.6
- VR-CE 3.51.7
- VR-CE 3.51.8
- VR-CE 3.52.14
- VR-CE 3.53.13
- VR-CE 3.53.16
- VR-CE 3.53.31
- VR-CE 3.53.34
- VR-CE 3.54.13
- VR-CE 3.54.15
- VR-CE 3.54.19
- VR-CE 3.54.20
- VR-CE 3.54.29
- VR-CE 3.54.7
- VR-CE 3.55.16
- VR-CE 3.55.17
- VR-CE 3.57.14
- VR-CE 3.57.18
- VR-CE 3.57.8
- VR-CE 3.58.2
- VR-CE 3.58.28
- VR-CE 3.59.21
- VR-CE 3.59.6
- VR-CE 3.6.1
- VR-CE 3.60.35
- VR-CE 3.60.36
- VR-CE 3.60.52
- VR-CE 3.60.6
- VR-CE 3.61.12
- VR-CE 3.61.16
- VR-CE 3.63.16
- VR-CE 3.63.18
- VR-CE 3.64.10
- VR-CE 3.64.14
- VR-CE 3.64.6
- VR-CE 3.65.28
- VR-CE 3.67.23
- VR-CE 3.69.1
- VR-CE 3.7.18
- VR-CE 3.7.4
- VR-CE 3.7.9
- VR-CE 3.8.1
- VR-CE 3.8.11
- VR-CE 3.8.20
- VR-CE 3.8.25
- VR-CE 3.8.27
- VR-CE 3.8.29
- VR-CE 3.8.4
- VR-CE 3.8.6
- VR-CE 3.8.7
- VR-CE 3.8.8
- VR-CE 3.9.1
- VR-CE 3.9.2
- VR-CE 3.9.20
- VR-CE 3.9.21
- VR-CE 3.9.3
- VR-CE 4.1.12
- VR-CE 4.1.22
- VR-CE 4.1.4
- VR-CE 4.17.42
- VR-CE 4.27.7
- VR-CE 4.28.14
- VR-CE 4.28.20
- VR-CE 4.28.22
- VR-CE 4.29.18
- VR-CE 4.29.21
- VR-CE 4.29.36
- VR-CE 4.29.4
- VR-CE 4.29.7
- VR-CE 4.29.8
- VR-CE 4.29.9
- VR-CE 4.33.14
- VR-CE 4.34.16
- VR-CE 4.35.19
- VR-CE 4.37.33
- VR-CE 4.38.6
- VR-CE 4.39.10
- VR-CE 4.39.11
- VR-CE 4.39.18
- VR-CE 4.39.56
- VR-CE 4.39.59
- VR-CE 4.39.61
- VR-CE 4.39.62
- VR-CE 4.39.63
- VR-CE 4.4.11
- VR-CE 4.4.20
- VR-CE 4.40.24
- VR-CE 4.40.44
- VR-CE 4.40.45
- VR-CE 4.41.23
- VR-CE 4.41.26
- VR-CE 4.41.41
- VR-CE 4.41.43
- VR-CE 4.41.46
- VR-CE 4.42.15
- VR-CE 4.42.32
- VR-CE 4.42.4
- VR-CE 4.42.61
- VR-CE 4.42.7
- VR-CE 4.43.12
- VR-CE 4.43.16
- VR-CE 4.44.10
- VR-CE 4.44.11
- VR-CE 4.44.2
- VR-CE 4.46.1
- VR-CE 4.46.7
- VR-CE 4.47.14
- VR-CE 4.47.4
- VR-CE 4.48.3
- VR-CE 4.48.5
- VR-CE 4.49.12
- VR-CE 4.51.5
- VR-CE 4.51.8
- VR-CE 4.54.6
- VR-CE 4.55.13
- VR-CE 4.55.14
- VR-CE 4.55.9
- VR-CE 4.56.10
- VR-CE 4.57.16
- VR-CE 4.57.28
- VR-CE 4.57.31
- VR-CE 4.58.22
- VR-CE 4.58.3
- VR-CE 4.58.6
- VR-CE 4.6.18
- VR-CE 4.6.19
- VR-CE 4.6.2
- VR-CE 4.6.20
- VR-CE 4.6.22
- VR-CE 4.6.7
- VR-CE 4.6.8
- VR-CE 4.6.9
- VR-CE 4.61.10
- VR-CE 4.61.6
- VR-CE 4.61.7
- VR-CE 4.61.8
- VR-CE 4.61.9
- VR-CE 4.62.12
- VR-CE 4.62.15
- VR-CE 4.62.6
- VR-CE 4.62.7
- VR-CE 4.66.23
- VR-CE 4.7.18
- VR-CE 4.7.3
- VR-CE 5.1.88
- VR-CE 5.11.3
- VR-CE 5.11.57
- VR-CE 5.11.69
- VR-CE 5.12.49
- VR-CE 5.13.19
- VR-CE 5.13.28
- VR-CE 5.14.31
- VR-CE 5.18.1
- VR-CE 5.18.21
- VR-CE 5.18.28
- VR-CE 5.18.29
- VR-CE 5.18.4
- VR-CE 5.18.5
- VR-CE 5.18.8
- VR-CE 5.19.16
- VR-CE 5.19.4
- VR-CE 5.19.5
- VR-CE 5.19.9
- VR-CE 5.2.15
- VR-CE 5.20.1
- VR-CE 5.20.12
- VR-CE 5.20.14
- VR-CE 5.20.15
- VR-CE 5.20.19
- VR-CE 5.20.29
- VR-CE 5.20.3
- VR-CE 5.20.5
- VR-CE 5.20.6
- VR-CE 5.20.9
- VR-CE 5.21.1
- VR-CE 5.21.8
- VR-CE 5.22.2
- VR-CE 5.22.22
- VR-CE 5.22.23
- VR-CE 5.22.6
- VR-CE 5.22.7
- VR-CE 5.23.2
- VR-CE 5.24.1
- VR-CE 5.24.10
- VR-CE 5.24.17
- VR-CE 5.24.21
- VR-CE 5.24.40
- VR-CE 5.24.42
- VR-CE 5.24.49
- VR-CE 5.24.9
- VR-CE 5.25.1
- VR-CE 5.25.4
- VR-CE 5.26.10
- VR-CE 5.26.11
- VR-CE 5.26.12
- VR-CE 5.26.13
- VR-CE 5.26.17
- VR-CE 5.26.19
- VR-CE 5.26.5
- VR-CE 5.28.13
- VR-CE 5.30.8
- VR-CE 5.31.11
- VR-CE 5.31.9
- VR-CE 5.32.10
- VR-CE 5.32.13
- VR-CE 5.32.15
- VR-CE 5.32.19
- VR-CE 5.32.30
- VR-CE 5.32.32
- VR-CE 5.32.38
- VR-CE 5.33.1
- VR-CE 5.33.61
- VR-CE 5.34.19
- VR-CE 5.34.22
- VR-CE 5.34.28
- VR-CE 5.34.29
- VR-CE 5.34.30
- VR-CE 5.34.31
- VR-CE 5.34.6
- VR-CE 5.34.9
- VR-CE 5.35.1
- VR-CE 5.35.10
- VR-CE 5.35.11
- VR-CE 5.35.12
- VR-CE 5.35.15
- VR-CE 5.35.25
- VR-CE 5.35.30
- VR-CE 5.35.34
- VR-CE 5.35.41
- VR-CE 5.35.53
- VR-CE 5.35.6
- VR-CE 5.35.62
- VR-CE 5.35.64
- VR-CE 5.35.67
- VR-CE 5.36.1
- VR-CE 5.36.21
- VR-CE 5.36.22
- VR-CE 5.36.38
- VR-CE 5.36.48
- VR-CE 5.36.6
- VR-CE 5.37.1
- VR-CE 5.37.17
- VR-CE 5.37.18
- VR-CE 5.37.28
- VR-CE 5.37.30
- VR-CE 5.37.51
- VR-CE 5.37.6
- VR-CE 5.38.1
- VR-CE 5.38.12
- VR-CE 5.38.18
- VR-CE 5.38.20
- VR-CE 5.40.13
- VR-CE 5.40.14
- VR-CE 5.40.8
- VR-CE 5.49.21
- VR-CE 5.49.35
- VR-CE 5.54.2
- VR-CE 5.54.5
- VR-CE 5.54.7
- VR-CE 5.56.137
- VR-CE 5.56.58
- VR-CE 5.56.59
- VR-CE 5.56.60
- VR-CE 5.56.61
- VR-CE 5.56.63
- VR-CE 5.56.79
- VR-CE 5.56.81
- VR-CE 5.56.83
- VR-CE 5.56.84
- VR-CE 5.56.87
- VR-CE 5.63.16
- VR-CE 5.63.17
- VR-CE 5.63.20
- VR-CE 5.63.21
- VR-CE 5.63.24
- VR-CE 5.63.7
- VR-CE 5.63.8
- VR-CE 5.64.14
- VR-CE 5.64.7
- VR-CE 5.64.8
- VR-CE 5.65.1
- VR-CE 5.65.2
- VR-CE 5.65.20
- VR-CE 5.65.24
- VR-CE 5.65.25
- VR-CE 5.65.30
- VR-CE 5.65.31
- VR-CE 5.65.32
- VR-CE 5.65.36
- VR-CE 5.65.7
- VR-CE 5.66.1
- VR-CE 5.66.12
- VR-CE 6.1.10
- VR-CE 6.101.13
- VR-CE 6.101.14
- VR-CE 6.101.17
- VR-CE 6.101.23
- VR-CE 6.101.25
- VR-CE 6.101.33
- VR-CE 6.101.37
- VR-CE 6.101.38
- VR-CE 6.101.7
- VR-CE 6.102.10
- VR-CE 6.102.12
- VR-CE 6.102.4
- VR-CE 6.103.1
- VR-CE 6.103.10
- VR-CE 6.103.12
- VR-CE 6.103.15
- VR-CE 6.103.7
- VR-CE 6.104.11
- VR-CE 6.104.17
- VR-CE 6.104.19
- VR-CE 6.104.23
- VR-CE 6.104.4
- VR-CE 6.105.8
- VR-CE 6.106.1
- VR-CE 6.106.13
- VR-CE 6.106.14
- VR-CE 6.106.17
- VR-CE 6.106.5
- VR-CE 6.106.7
- VR-CE 6.106.8
- VR-CE 6.107.27
- VR-CE 6.107.36
- VR-CE 6.108.15
- VR-CE 6.11.11
- VR-CE 6.111.19
- VR-CE 6.111.2
- VR-CE 6.111.29
- VR-CE 6.111.4
- VR-CE 6.111.5
- VR-CE 6.111.7
- VR-CE 6.112.10
- VR-CE 6.113.21
- VR-CE 6.113.8
- VR-CE 6.114.19
- VR-CE 6.114.22
- VR-CE 6.115.37
- VR-CE 6.116.69
- VR-CE 6.16.19
- VR-CE 6.19.10
- VR-CE 6.2.8
- VR-CE 6.21.13
- VR-CE 6.22.12
- VR-CE 6.22.13
- VR-CE 6.22.15
- VR-CE 6.22.35
- VR-CE 6.22.41
- VR-CE 6.23.17
- VR-CE 6.23.19
- VR-CE 6.23.20
- VR-CE 6.23.25
- VR-CE 6.23.31
- VR-CE 6.23.32
- VR-CE 6.23.5
- VR-CE 6.23.6
- VR-CE 6.24.28
- VR-CE 6.24.30
- VR-CE 6.24.4
- VR-CE 6.25.13
- VR-CE 6.25.18
- VR-CE 6.25.19
- VR-CE 6.25.2
- VR-CE 6.25.5
- VR-CE 6.25.7
- VR-CE 6.25.8
- VR-CE 6.26.9
- VR-CE 6.31.70
- VR-CE 6.37.12
- VR-CE 6.37.21
- VR-CE 6.37.7
- VR-CE 6.38.1
- VR-CE 6.38.13
- VR-CE 6.38.14
- VR-CE 6.38.17
- VR-CE 6.38.2
- VR-CE 6.38.34
- VR-CE 6.38.6
- VR-CE 6.38.8
- VR-CE 6.4.39
- VR-CE 6.4.5
- VR-CE 6.5.10
- VR-CE 6.5.5
- VR-CE 6.51.47
- VR-CE 6.68.20
- VR-CE 6.68.25
- VR-CE 6.68.26
- VR-CE 6.68.28
- VR-CE 6.68.33
- VR-CE 6.68.6
- VR-CE 6.70.8
- VR-CE 6.71.10
- VR-CE 6.71.12
- VR-CE 6.71.7
- VR-CE 6.80.31
- VR-CE 6.80.41
- VR-CE 6.80.43
- VR-CE 6.80.44
- VR-CE 6.80.48
- VR-CE 6.80.49
- VR-CE 6.80.54
- VR-CE 6.80.56
- VR-CE 6.82.13
- VR-CE 6.82.36
- VR-CE 6.89.7
- VR-CE 6.9.15
- VR-CE 6.99.16
- VR-CE 7.17.31
- VR-CE 7.35.10
- VR-CE 7.35.9
- VR-CE 7.37.9
- VR-CE 7.41.16
- VR-CE 7.41.22
- VR-CE 7.41.23
- VR-CE 7.41.24
- VR-CE 7.41.25
- VR-CE 7.41.26
- VR-CE 7.41.27
- VR-CE 7.42.16
- VR-CE 7.42.17
- VR-CE 7.42.18
- VR-CE 7.42.19
- VR-CE 7.44.13
- VR-CE 7.44.15
- VR-CE 7.44.17
- VR-CE 7.44.2
- VR-CE 7.44.20
- VR-CE 7.44.21
- VR-CE 7.44.5
- VR-CE 7.44.6
- VR-CE 7.44.7
- VR-CE 7.44.8
- VR-CE 7.44.9
- VR-CE 7.45.10
- VR-CE 7.45.11
- VR-CE 7.45.14
- VR-CE 7.45.15
- VR-CE 7.45.16
- VR-CE 7.45.22
- VR-CE 7.45.23
- VR-CE 7.45.25
- VR-CE 7.45.3
- VR-CE 7.45.6
- VR-CE 7.45.7
- VR-CE 7.45.8
- VR-CE 7.45.9
- VR-CE 7.46.12
- VR-CE 7.46.13
- VR-CE 7.46.14
- VR-CE 7.46.17
- VR-CE 7.46.18
- VR-CE 7.46.3
- VR-CE 7.46.6
- VR-CE 7.46.9
- VR-CE 7.47.1
- VR-CE 7.47.10
- VR-CE 7.47.11
- VR-CE 7.47.12
- VR-CE 7.47.13
- VR-CE 7.47.2
- VR-CE 7.47.4
- VR-CE 7.47.5
- VR-CE 7.47.6
- VR-CE 7.47.7
- VR-CE 7.47.8
- VR-CE 7.47.9
- VR-CE 7.48.10
- VR-CE 7.48.11
- VR-CE 7.48.12
- VR-CE 7.48.13
- VR-CE 7.48.19
- VR-CE 7.48.3
- VR-CE 7.48.7
- VR-CE 7.48.8
- VR-CE 7.48.9
- VR-CE 7.49.10
- VR-CE 7.49.11
- VR-CE 7.49.7
- VR-CE 7.49.8
- VR-CE 7.51.12
- VR-CE 7.51.8
- VR-CE 7.58.1
- VR-CE 7.86.13
- VR-CE 7.86.5
- VR-CE 7.86.6
- VR-CE 7.87.12
- VR-CE 7.87.14
- VR-CE 7.87.19
- VR-CE 7.87.20
- VR-CE 7.88.10
- VR-CE 7.88.13
- VR-CE 7.88.3
- VR-CE 7.88.9
- VR-S 1.1.48+2
- VR-S 1.3.2+4
- VR-S 1.72.16+11
- VR-S 1.72.16+3
- VR-S 1.72.17+3
- VR-S 2.10.40+121
- VR-S 2.104.22+3
- VR-S 2.18.38+2
- VR-S 2.27.30+3
- VR-S 2.33.12+21
- VR-S 2.33.12+4
- VR-S 2.33.14+2
- VR-S 2.33.14+3
- VR-S 2.46.73+1
- VR-S 2.46.73+2
- VR-S 2.49.13+1
- VR-S 2.49.13+10
- VR-S 2.49.13+12
- VR-S 2.49.13+13
- VR-S 2.49.13+3
- VR-S 2.49.13+5
- VR-S 2.49.13+8
- VR-S 2.49.13+9
- VR-S 2.67.14+1
- VR-S 3.29.35+42
- VR-S 3.29.35+43
- VR-S 3.29.35+58
- VR-S 3.3.14+10
- VR-S 3.3.14+11
- VR-S 3.41.48+1
- VR-S 3.43.9+1
- VR-S 3.47.35+2
- VR-S 3.47.35+5
- VR-S 3.53.31+2
- VR-S 3.54.18+1
- VR-S 3.59.29+10
- VR-S 3.59.29+19
- VR-S 3.59.29+26
- VR-S 3.59.29+28
- VR-S 3.59.29+37
- VR-S 3.59.29+43
- VR-S 3.59.29+54
- VR-S 3.59.29+62
- VR-S 3.60.50+1
- VR-S 4.1.19+1
- VR-S 4.1.19+3
- VR-S 4.1.22+3
- VR-S 4.1.29+2
- VR-S 4.1.29+3
- VR-S 4.39.57+3
- VR-S 4.54.19+2
- VR-S 5.16.15+1
- VR-S 5.24.5+1
- VR-S 5.36.21+1
- VR-S 5.36.21+2
- VR-S 5.36.41+1
- VR-S 5.56.74+4
- VR-S 6.102.8+1
- VR-S 6.111.14+4
- VR-S 6.13.23+10
- VR-S 6.24.1+1
- VR-S 6.31.1+3
- VR-S 6.47.30+1
- VR-S 6.9.22+106
- VR-S 6.9.22+115
- VR-S 6.9.22+116
- VR-S 6.9.22+133
- VR-S 6.9.22+148
- VR-S 6.9.22+23
- VR-S 6.9.22+71
- VR-S 7.47.10+1
- VR-S 7.47.10+2
- VR-S 7.47.10+3