Sita is the icon that the Indian patriarch likes to flaunt, weepy, who waits helplessly to be rescued.

But the adbhut Ramayana written in the 14th century presents the Shakta version of Sita; she is not a helpless victim but the active agent.

Unlike modern concepts the ancient’s tests are comfortable with divinity co-existing with human womanhood functions.

Adbutha Ramayana eulogises Sita. As vaishanava Shakti where is she is associated both with parwati and lakshmi.

These tales though dominate the region of the divine feminine principles. Hence the text is more often classified as a Shakta one vis-à-vis the srivaishanava. Sita here becomes both prakriti and Shakti.

The focus of the structure of adhbuta Ramayana moves away from the story of the exile of Rama or abduction f Sita or even the war with Ravana. The entire tale occupies only 1 of the total 27 chapters.

In the first saraga Bardvaja check the verity of the existence of the 100 crore verses penned by valmiki with the sage himself. Valmiki acknowledges it as the truth and says only 25000 verses are available on the earth.

Valmiki then specifies that the glory of Sita has not been narrated as yet. She is the srava arna karnam and that she is the combination of Prakrit and Shakti the principle and the causative.

The next few chapters briefly go into the exile and abduction of Sita.

In the 17th chapter when sages eulogise Rama on his victory over the 10 heads Ravana an amused Sita remarks he was nothing in compared to his 1000 headed twin the lord of the Pushkara Island. Rama declares war on this unknown enemy. During the war Rama gets comatose instigating Sita to take on the form of the terrible destructive goddess until Rama is revived.

Once Rama is brought to life he asks her to reveal her true form Sita manifests as Parameshwari.

At Rama’s request she returns to her normal human form.

The next chapter has Rama eulogizing Sita as the supreme principle the creator the protector and the destroyer of the universe.

Unlike conventional Ramayana it Rama who weeps here and not Sita.

Towards the end of the Ramayana sita tells Rama that she dwells in all human beings just the way she dwells in his divine blue form, which has turned red due to the disturbance by Ravana.

The Rama of adbhuta Ramayana is the devotee of Sita and not the other way round.

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