SITA mata (सीता माता):
The daughter of King Janaka who became Rāma’s wife. How she was born on earth is described in a Vedic literature known as the Devi Bhagavata as follows:
There was once a great ṛṣi called Kushadvaja who had a daughter named Vedavati, who was said to be an incarnation of the goddess Lakṣmī. Kushadvaja was petitioned by various celestials and demons for his daughter’s hand, but she had set her mind on getting Viṣṇu as her husband.
One day a demon named Shambhu asked for Vedavati’s hand in marriage, but he was refused. Becoming furious, he attacked and killed Kushadvaja. When Vedavati saw this she looked in anger at the demon and he was immediately burnt to ashes. She then went to the forest and began to meditate in order to propitiate Viṣṇu and get Him as her husband. It was at that time that Rāvaṇa came there and insulted her, as described in the prologue of this book.
After she immolated her body, it is said that Rāvaṇa took her ashes with him back to Lanka. He kept them in a gold box in his palace. However, soon after this he saw many inauspicious omens in Lanka. The Ṛṣi Nārada, on a visit to Lanka, informed Rāvaṇa that the cause of the ill omens was the presence of Vedavati’s ashes. The demon then had them thrown into the ocean.
The box containing the ashes was carried by the ocean and deposited on the seashore near Mithila. It went into the earth and it was at that place that Janaka performed a sacrifice for getting a child. A part of his sacrifice was the furrowing of the earth and he thus found the box. Lakṣmī had entered the ashes, and when Janaka unearthed the box he found a golden child inside. This child was named Sītā.
VALMIKI JI (वाल्मिकी जी)
The Rāmayana’s original author. The story of how he first came to compose the work is told in the Rāmayana itself as follows:
One day Vālmīki was visited in his ashrama by the celestial seer Nārada. Vālmīki asked him who was the most virtuous person in the world. Wanting to know if there was a perfect person anywhere, he asked, “Who is possessed of all power and knows what is right? Who is always truthful, firm of resolve and conscious of all services rendered? Who has subdued his self, conquered anger, is above fault-finding and, although being friendly to all beings, is nevertheless feared by even the gods when angry? O eminent sage, I have a great curiosity to know this and you are surely capable of telling me.”
Actually, by his own spiritual practices and meditations Vālmīki had been able to realise that the Supreme Lord, Viṣṇu, had appeared on the earth in a human form. He wanted Nārada, whom he saw as a spiritual master, to tell him about the Lord’s incarnation.
Nārada replied, “There is one descended in the line of Ikṣvāku and known by men as Rāma. He is powerful, radiant, resolute and has brought His senses under control. Intelligent, sagacious, eloquent, glorious and an exterminator of foes, He knows the secret of virtue, is true to His promise and is intent on the good of the people.”
Nārada went on at length describing Rāma’s many qualities. He then narrated in brief the whole story of Rāma’s pastimes. When he had finished he said, “This Rāma is now ruling in Ayodhya. Indeed, you have already met Him when He came to your ashrama. The remaining part of His pastimes are yet to be manifested. O sage, all this will soon be described by yourself. This sacred story of Rāma, known as the Rāmayana, should be heard by all men. It is on a par with the Vedas and capable of destroying all sins. Hearing or reading this narrative a man will, on departing from this world, be honored in heaven along with his sons, grandsons, followers and attendants.”
Nārada rose to leave and was worshipped by Vālmīki. As the celestial seer rose into the sky by his mystic power, Vālmīki stood thinking about Rāma. He had already sensed His divinity when he met Him some years back. Nārada had confirmed his intuition. Feeling thrilled with transcendental ecstasy, Vālmīki made his way toward the nearby river to take his midday bath, followed by his disciples.
As he went toward the riverbank, the ṛṣi surveyed the beautiful forest scenery. He saw playing among the reeds by the river a pair of cranes. Those two birds were engaged in mating and they sported together making a delightful sound.
Suddenly, as Vālmīki looked on, a niṣāda huntsman fired an arrow and struck one of the birds. Mortally wounded and covered in blood, it thrashed about on the ground screaming in pain. Its mate also cried piteously and fell about in sorrow.
Seeing this, the soft-hearted Vālmīki felt compassion. He saw the niṣāda approaching with bow in hand. In grief, he said to that hunter, “As you have slain this poor bird while it was absorbed in pleasure, may you have no peace of mind for the rest of your life.”
The curse came out in perfectly metered poetry. Astonished by this, Vālmīki said, “What have I uttered? Tormented by grief I have composed a stanza filled with that emotion.”
The sage, brooding over the incident, entered the river and took his bath. After coming out he went back to his hermitage still thinking on the rhyming couplet he had spoken to the hunter. When he reached his ashrama he took his seat and was about to commence his lessons to his disciples when Brahmā suddenly appeared there. Seeing the great creator of the universe approaching on his swan carrier, Vālmīki hastily rose and joined his palms in humility. He offered his prostrate obeisances and worshipped the deity with many prayers. Brahmā then sat down on an exalted seat quickly brought for him by Vālmīki’s students.
Even though Brahmā was present before him, Vālmīki could not stop thinking about the incident with the hunter. He again recited the verse he had composed. Feeling sorry that he had lost control of himself, he appeared dejected and sighed.
Brahmā laughed and said, “Let this poetic utterance of yours become the source of your glory. Do not brood any more, O sage. It was by my arrangement that this speech flowed from your lips. In that same meter you should now describe the pastimes on earth of the all-wise Rāma. Tell the story of that hero as you have heard it from Nārada. By my mercy you will be able to see every detail of that story, as clearly as a fruit held in the palm of your hand. Therefore, render this sacred and soul-ravishing tale into verse for the good of the world.”
Brahmā blessed the sage that his narrative would remain extant for as long as the mountains stood on the face of the earth. He also told him that he would be able to continue living anywhere he chose within the universe for the same length of time.
Having finished speaking, Brahmā disappeared. Vālmīki was filled with wonder. He and his disciples gazed in amazement at Brahmā’s seat for some time. Gradually regaining their presence of mind, the sage’s students began reciting the verse he had uttered to the hunter. They were overjoyed at the honor bestowed upon Vālmīki by Brahmā. The sage then began to meditate on Rāma’s pastimes, gradually composing the Rāmayana over the coming days.
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