Sambodhi 1983 Vol 12

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 30

The Rejection of Sita in Raymayana-based Plays the end, he has to manage Acts IV to VII where he plans for the happy end of the drama.
In Dingnāga's Kundamālā, Sità is abandoned by Rāma but they are united again by the consent of the people. Sita loved Rāma, but disliked' the way in which she was abandoned. Here also, the conflict is undergone more by Sită than by Rāma Sita's anger melts when she unseen, witnesses Rāma's sufferings.
The Hanumannataka, is supposed to be wiitten by Hanumā, but later on was edited by Damodaramıs'ra in 11th century. This drama consists of 14 Acts and most of it is in verse. It is full of bombast and exaggerations. It depicts Sita's rejection at Lanka. Rāma is very firm in believing Sita's chastity but at the same time he is very clear that Sita will have to attest her purity for convincing the people. The second rejection at Ayodhyā resulting in to abandonment is described rather hurriedly and the drama abruptly ends with it.
The As'caryacuţămani of S'aktibhadra depicts incidents in a different way. Rāma and Sita are given a ring and a crest jewel' by the ascetics. By the touch of these two the demons could be recognized in their real forms. The drama derives its name from thiş orast jewel. Anasāyā had granted a boon to Sitā. Due to this boon, Sita looked adorned with sandal pasto and ornaments whenever Rāma looked at her When Sita comes before Rama in Lankā, she does not look 4 Rrosita. bhartrkā. This arouses doubts in Rama and Lakşmana. Rāma oalls heri 4 Punscali. Sugriva opines that she should be driven away, and Hapumān. advises to punish her. Sīta proposes the fire ordeal and comes out true. Narada comes and informs about Anasuya's boon. Rāma repents his ruthless, behaviour. S'aktıbhadra perhaps disliked the way in which Sita was treated in Rāmāyana and therefore invented Anasûya's boon. But this invention is open to criticism; could not Anasuya realize that her: boon will cause trouble to Sita? Is it possible that Rama capnot know of a boon granted to his wife? Anyway, the conflict is undergone more by Rāma in this drama. Sita is quite composed when she is ill treated.
The Anarghalāghava of Murāri depicts the incidents from Vis'vāmitra's advent to Rama's coronation. The fire ordeal is described from Nepathya, When Sitā came in Rama's presence. Rāma was bonumbed wịth sorrow, anger and shame. He does not rebuke Sitā. When he goes to Ayodhyā: with Sita in Puspakavimpana he talks cheerfully with Sitā. Murari's only aim is to depict the heroic sentiment; fire ordeal is mentioned oply in order to follow the outlines of Rāmāyaṇa.
In Balaramayana the fire ordeal is described in Nepathya. Lankarequests Alaka to witness this ordeal but Alakā, through Kubera's grace