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Concatenate Youth with Indian Mythology Past: Present in Amish Tripathi’s Warrior of Sonia Chadha * Dr. Parul Mishra**

Abstract A delicate, tender, soft, true Indian who represents Indian women and their faith is going on from decades till now has given a different shade and colour by Amish Tripathi in a new version of Indian woman in his book Sita Warrior of Mithila .A new wave in Indian English Writing has taken a new gyrate with emerging of Sita - The Warrior Princess of Mithila. It has given an interpretation and condensation to Sita which is very disparate and poles apart from the mindset of Mythological readers who are not aware about ’s Adbhuta Ramayan for contemporaneous reader especially juvenescence .By means of this created infatuation and enthusiasm to scrutinize and applauded it immensely. Amish Tripathi is exceedingly contemplated for his unique potentiality to enlighten and edify the Indian in his creative work, and not only this he also allows his reader to interpret in their own way. The Purpose of this paper is to instantiate the Youth with the roots of Literature and to know the glorious past of Indian Mythology through the book Sita Warrior of MIithila. Amish Tripathi has fanatically created an idiosyncratic character of Sita where she is known by many epics like Janaki, the daughter of King and Maithili as the princess of Mithila. It will also investigate the diverse aspect of Sita and unearth her inner self with the psyche of Indian Women at this new millennium. It is his second book of Ram Chandra Series with unique interpretation. He presented Sita in his own style and well influenced by Valmiki’s AdbhutaRamayan. It is well comprehensible through its title that the chief protagonist is Sita not as we have habit to see her as a shadow of Rama, Janak, Lakshman and Lav-Kush. First time we came to know the real brawniness and vigor of her inmost soul. She is described here as an expert at the art of warfare who is one of the of Goddess of wealth and wife of Lord Rama apotheosis of Hindu idol . Amish fuses rich mythological detail without losing its credibility and maintained the interest of modern reader who are living in the age of science and modernized world. Amish well planned to give a new dimension to the life of Sita from her birth till kidnap. Actually this book implied the mind of youth and disposed a brand-new Sita fly a more comprehensive manner. Readers along with Amish reconnoiter in world of Mythology where Sita’s life in given in diverse angle and so much still is left to explore. This story is well popular in several folk traditions in North . But rest part is not aware about it .She is a docile and submissive woman, an acquiescent bystander, and a legionnaire. In this modern era Saga of Sita has been scrutinized with Indian religious belief in ordeal to pinpoint these in present time and their hook up with Past Traditions. Keywords: Youth, Warrior, Adhbhut, , Indian Mythology, Women, Diverse, Past, Innerself

Introduction पिता रक्षपत कौमारे भताा रक्षपत यौवने । रक्षपतत थपवरे िुत्रा न स्त्री वातत्यमर्ापत ॥ (, 9.3) It has been said earlier in Manusmriti (Pita raksate kaumarye bharta raksate yauvane Raksanti sthavire Putrah Na stri Savatantrya arhat) (Manusmriti, 9.3)

The father looks after her daughter during childhood, the husband protects her during youth, and the sons take care of her when she becomes old. The woman is never fit for freedom. The very concept about Indian in Manusmriti is still prevailing in remote Indian society with its firm root. But on other hand it is also believed that: *Research Scholar, (English), School of Humanities and Social Sciences, GD Goenka University, Gurugram **Assistant Professor (English), School of Humanities and Social Sciences, GD Goenka University, Gurugram

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यययय ययययययययय ययययययययय यययययय यययय ययययय:य ययययययययययय य ययययययययय ययययययययययययययय: यययययय:य (Manusmriti, 3:56)

(Yatra naryastu pujyante ramante tatra Devata, yatraitaastu Na pujyante sarvaastatrafalaah kriyaah) (Manusmriti, 3:56)

Wherever women are honoured, divinity blossoms there, are where ever women are dishonored, all action no matter how noble it may be, remains unfruitful. This is India’s concept of women during Ancient Time. We cannot deny the importance of above one. This to sayings represent to aspect of Indian Mindset about woman. On one hand, she is regarded as Devi or Goddess on the other hand she is not free from birth till death. This has two concepts which vary from each other but in a reality both aspects are the path of our country. As a result of foreign invaders women are kept in houses for their safety but with the passes of time, they began to lose their dignity. But in ancient time their status were equal to goddess Sita has been regarded as goddess in her time and in history also. She is considered as an epitome of Indian Society that’s why every Indian father wants a daughter like her. Well known T.V serials and film also represents her aspect of pure woman with pure heart. She is considered as a shadow of her husband who always obeys like a conscientious wife, loving mother, obedient daughter in-law and has a pious smiles on her face. It has been noticed that she never complains about her destiny, circumstance and torment. Is this the reason of her popularity or something else? In Indian society women because of so many invaders have become just a shadow who reflects their father, husband and sons. With passing of time her role in society has become weak and feeble. Although after independence the face of woman get changed because of education and wave of women’s liberationist. But the image of Sita is still the same undoubtedly; she must be considered the idol of female emancipation. We have been proud also for being the part of the same land. She has been described in different way in Adbhuta Ramayana of Valmiki and so on. Full credit goes to Amish Tripathi for bringing on the other aspect of her character and a strong thread of Ramayan. Through his book he tried his best to connect the youth and west to see Indian women from a distinct prospective. Well quotes of Deepak Chopra, the world renowned spiritual : “Amish’s mythical imagination mines the past and taps into the possibilities of the future. His book series, archetypal and stirring, unfolds the deepest recesses of the soul as well as our collective consciousness”. - Deepak Chopra, world-renowned spiritual guru and bestselling author (Tripathi, 2017)

Really may be in future it would be possible that an unfold aspect will immerge in front of us. He had just sown the seed in the mind of youth. Wait and watch something new would be the writing tools for the coming generation as Shashi Tharoor, renowned one has said, “Amish is a fresh new voice in Indian writing - stepped in myth and history, with a fine eye for detail and a compelling narrative style” - Shashi Tharoor, Member of Parliament and Celebrated author (Tripathi, 2017)

Sita’s image in our mind is very soft, delicate, daughter of king Janak and devotee wife of Lord Rama. Beyond this we are aware that she is the real daughter of goddess Earth (Bhoomi) and the adopted one by Raja Janak and Queen Sunaina of Mithila. Where numerous anecdotes are scattered in all over India about her image, but Tulsi Das described Sita as described in Ramcharitmanas which is very popular among us. But this time when youth are not connected to our past Amish Tripathi with his new wave and trend in English Writing created different Sita inspired by Valmiki’s Adbhuta Ramayan. Surprisingly, we the youth of the nation are taking engrossment in Sita’s character and bring their best to know more about her. Amish Tripathi is well popular author in Indo-Anglian literature and a prominent columnist too. He composed a series of Ram Chandra, and Sita Warrior of Mithila was released on 29 May 2017 and came into the list of Best Seller. Mostly all his books basically related to religious topics and he is a devout worshiper of Lord , the of carnage. As we see his background being a belong to ancient city which is famous for its religious and pilgrimage ancestry, super natural also known as the city of Lord Shiva. His grandfather was a scholar. Sanskrit and religious books are in his blood and this stage he tried his best to find out very unique and rare interpretation of Sita in his own way. His first book of Ram Chandra Series , Rama as a central Character, and second one based on Sita from infancy through her education her

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marriage to lord Rama. It does not cover full life but ends at certain points where kidnapped her. Book based on a female protagonist specially related to Indian Mythology is itself a gigantic step, where Amish Tripathi took a risk to focus on Sita. His grandfather was not only a priest but a mathematician and physics teacher at Banaras Hindu University. He wanted to be a historian but realized that there would be more struggle in this field. He completed his education from IIM Calcutta. He worked several years in a finance department. He never wants to become a writer but a show on History channel changed his entire life and becomes a turning point as he is in-front of us. Anyway with so many obstacle and struggle his book Shiva Trilogy given him name & fame and inspired to write more about mythology and philosophy of India. During 18th & 19th century India has witnessed a new wave of epicene which was in a true sense of a new form of emerging India. Actually we were not aware about our past. Hence it is well define Shlokas as stated below:

यदा यदा पर् धमाय 嵍लापनभावपत भारत । अभ्युत्थानमधमाय तदात्मानं सृजाम्यर्म् ॥४७॥- (Mukundananda, ch. IV, Verse 7)

Yada yada hi dharmasya glanirbhavati Abhythanamadharmasya tadatmanam srijamyaham

(Mukundananda, ch. IV, Verse 7)

This famous Shlok is present in which is on every tongue of Indian. Virtue of negligence we could not understand that firstly it was used by Valmikiji in Adbhuta Ramayana and one word difference is contrast of ideology and given us the glimpses of past where women were powerful and has ability to take revenge at need of time: From the Adbhuta Ra̅ma̅yana (credited to Maharishi Valmikiji) Yada̅ yada̅ hi dharmasya glanirbhavati suvrata | Abhyuttha̅namadharmasya tada̅ prakrtisambhavah || O keeper of righteous vows, remember this, Whenever is in decline, Or there is an upsurge of adharma; The Sacred Feminine will incarnate.

She will defend dharma. She will protect us. (Tripathi, 2017)

She is Sita from whom young generation is not aware. Firstly we will try to understand the meaning of Sita which is a Sanskrit word. And this particular word Sita is well used in different branch of India. Even in Mythology being the wife of Rama it word has been used in different way also. Sita a Sanskrit word means furrow. Her name is also mentioned in one of the ancient sacred Book Rig-Veda in term of earth goddess and that goodness is blessed with good crops in one of the hymns, Rig- Veda recites: Auspicious Sita, come thou near; we venerate and worship you; that you may bless and prosper us; and bring us fruits abundantly. (Sharma, 4:57, Verse 3-6) Valmiki describes her beauty in a unique way. Her body gets warm in winter and cools in summer and has great & soft skin. Sita is instigating the starting of the book where Tripathi also describes the divine beauty of Sita, but his style is quite different and gives the glimpses of present trend of English. “Sit cut quickly and efficiently, slicing through the thick leaf stems with her sharp knife.” (Tripathi, 1)

First time we see that Sita from both side physically & mentally so strong. And we can easily understand the worth of a woman and her significance in past. With this in today’s times need to look and understand its utility and try to show the western World about our Ancient Indian. Our epics have leased provoke about the faith of women characters. The episode of Sita’s life was out of sheer luck or bad luck. She gained and achieved more individuality at many places. But really till now no one in current wave of

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literature tried to treasure trove out this side of Sita which presents her solid and bold decision and had become an exemplary character in some way.

Objectives: Through this paper we can,  Connect youth with their past.  Investigate additional aspect another aspect of Sita as a warrior and not less than Rama  Identify the utility of her real self in present prospective when women are still quenched by men.  Comprehend the character of Sita who can become a role model for the rest of the society.

Spell Out Sita: A Distinct Perspective Amish Tripathi paints a word picture of the episode when Sita picked up Lord Shiva’s Bow with one hand. Although we have the image of Sita only wife of Lord Rama, but this episode arouse anxiety in Janak’s Mind to find a suitable Match for her. And he successfully arranged sywambar. पिया तु सीता रामय दारा :पितृकृता इपत। गुणाद्रूिगुणाच्चापि िीपतभूायोऽभ्यवधात।। (Valmiki Part-I, 1.77.29)

Priya Tu Sita Ramasya Dara: Pitrukrita Iti. Gunaprupapunachapapi Pritiribhuyoabhyabhavar dhata. (Valmiki Part-I, 1.77.29)

Chosen by his father Sita became Rama’s beloved wife with her virtue and beauty his affection for her grew further. And also describe the eternal beauty of her as below: तैसा भुमो एक उ쥍लेखनीय मैपथली जनकतमजा र्ै।

देवतापभिः सिः 셂िा सीता श्रीररवा 셂िपवपि৷৷ (Valmiki Part-I, 1.77.31)

Taisya Bhumo is a remarkable Maithili Janakatmaja. Devatabhi Ssama Rupa Sita Sririva Rupavidhi ৷৷ (Valmiki Part-I, 1.77.31)

Sita was an embodiment of Lakshmi (goddess of wealth). In beauty she was like a goddess born in the city of Mithila as daughter to Janak, She was always especially dear to him though a good disciple of her Guru. But gained tremendous knowledge and command of whole Ashtaavakra as explained in his Book. She is also considered as one who has the ability to discuss the matter related to . “…From the beaches of Balochistan all the way down to Kerala, which cradled Agastyakootam...” (Tripathi, 183) She is portrayed as a strong one who has the capacity to look after her state and stamina to travel far off land to gain knowledge. Strong side of Sita’s character not as a warrior but as an intellectual and power of mind’s incident were showed in Tulsi Das Ramcharitmanas. One episode of Kevat when he helped Rama to cross the river and he the lord of universe had nothing to give him at that point Tulsi Das wrote: पिय पर्य की पसय जानपनर्ारी। मपन मुदरी मन मुददत उतारी॥ कर्ेउ कृिाल लेपर् उतराई। केवट चरन गर्े अकुलाई॥ (, 2005) She had the ability to read the face of her husband without saying a single word; she offered her ring to give to Kevat. Her marriage, Swayamvar, and living in Ajodhya and going to Vanavaas exile and kidnapped by Raavan are well known episode. But we never tried to connect our self with the connectivity of the other world. Vivekananda admitted that Sanskrit or Vedas may be forgotten with passes of time but Sita would always be the part and parcel of human existence where Rama has been infinite and immortal as well as Sita the optimal dame who was pure from heart. Nation has right to rethink about her role and strength of her character. Even in Indo-English, Sita is not a new subject. Mira construe Sita as the tycoon of Mithila along with her husband contemporary in expulsion by a dazzling beam. We dig out the excellent, enunciation, a feeling through simple language

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where the plight and agony of Sita with her destiny. To save the honor of her husband and for his dignity she wants to go under the earth as she is the daughter of Mother Earth. On the other hand, Anglo-Indian writers like Jason Schneider man also expressed his strong feelings on Sita as she is also known for her Vigor and grandeur. Toru Dutt is known for her beautiful poem on Sita. Her presentation and style is not only unique but delineated Sita on a new height. Numerous poems are also to elucidate the role of Sita. Every time her despondent and woebegone aspects comes in-front of us. But first time after a decade a forceful appeal in case of Sita and has raised its voice to re-understand her role in prospect of history. Successfully he maintained the dignity and not claimed to be only one fact but stated in an interview. Women in a time far removed from now, occupied the status of rishikas which is the female counter part of or sages, and the most revered position in a society. They were regarded as a treasure house of knowledge and celebrated with the pomp reserved for prophets and messiahs. (Suri, First Post, 28 May 2017, 09:58:35 IST)

Actually both sides, a meek on a champion both is found in Valmiki Ramayan & Adbhuta Ramayana. One side she is described submissive and other way as a warrior. Who kills Ravan in Ancient India states of women was high and in medieval period the status of women was low in comparison of the previous one. If we see the world history we could find that women in India had a strong voice to mould and give a shape to make a new world. Several examples are in Modern World when we realize that women power is not less. It is a way which is merely about freedom, agony, inventiveness and expressiveness. For which India is Famous for its ancient origin. They are not the victim of society but the part of it Shiva & is one. Rama & is also considered as one. Without the female version even the existence of Shiva & Lord Rama contemplates meager and unsubstantiated. India is a solid ground for goddess like Durga, Lakshmi etc. Even Durga Saptashati the Hindu religious book states: अअअअअ अअअअ अअअअअअअ अअअअअअअअअअअअअअ अ अअअअअअ अअअअअअअअअअ अअअअअअअअअअअअअअअ अअअअअअ अ5अ (Giri, 2011)

Atulam Tatra Tat-Tejah Sarva--Shariira-Jam | Ekastham Tad-Abhuun-Naarii Vyaapta-Loka-Trayam Tvissaa ||5|| (Giri, 2011)

All light came into the form of a woman and enlightened the three words) and considered very powerful as Sita is also one of the avatar one of them. Sita being one of the has the same capability to take revenge and would come in category of warrior. Amish Tripathi tries his best to give his voice for the strong character. He admitted that he had found a strong character like Sita who has multi –angle with colorful shades that inspired me. Though there is a wrong interpretation of Dharma, which is a charge against him to misguide. But in reality it is not like that. Actually, lack of deep knowledge, ignorance of root, negligence of Sanskrit language and above all less popularity of Adbhuta Ramayana of Valmiki is the reason of less understanding. And this has become the cause of this pronounced and sizeable novel. Research Gap By dint of voguish and traditions of Ramcharitmanas from decade, anyone from society as a whole has ever tried to see from the divergent twist. Actually, Ramcharitmanas is divided into Kanda and every episode starts with invocation to deities as Shiva, Parvati, Ganesh and . Like beginning of has the same shlok. अअअअ अअअअअ अअअअअअअ अअअअअअ अअअ अअअअअअअ अअअअअअअ अअअअअअअ अअ अअअ अअअअअअअ अअअअअ अअअअअ अअअअअअअअअअ अअअअ अअअअअ अअअ अअअअअ अअअअअअअअअ (Tulsidas, 2005) It ends also the same as every Indian is inclined and fixed with religious status of the Ramcharitmanas. So from decades it is going on the same way. Although so much innovative material is scattered in India but needs to investigate to root out and bring forward to make them aware of different aspects, shades, character, beauty of the role. Finding and Discussions  Powerful strapping and have ability to take decision.

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 Amish Tripathi just presents vice-versa of Ramcharitmanas but somewhere is regional language resented powerful.  In his book we find that it is completely unconventional in its portrayal of Sita but presented her powerful warrior, skilled ruler & unbiased one. Ramchandra series is still in its in processes. So many tales have yet to arrive. Before completing its series it’s early to sum up. Arni’s graphic novel Sita’s Ramayana, Devdutt Pattanaik’s Sita an Illustrated Retelling of the Ramayana and Volga’s The liberation of Sita. But all of them portray Sita’s aguish, sorrow and quandary. But first time we see Sita in Amish pen portrait as a creator and destroyer. She is presented as stick-wielding, skull-bashing, knife throwing and with skills and training to be counted among India’s finest statesmen and leader. It’s not only a spouse of Lord Ram but maintain her own identity. The eminence of Sita at the very beginning is different from her past one. Amish Tripathi with his new technique “hyperlink” or “multi-linear narrative” used to present this strong epic of Goddess Sita. The tale of Sita is from her birth to kidnapping. There is a difference of 38 years between 1st and 2nd chapter. The narrator takes with him the reader 38 years before and effectively to sketch out the whole tale of Sita which is very popular in South India. On the adoption of child Queen Sunaina tells her husband Janak the king of Mithila- “…so we have to work slowly. We must help truly poor. That is Dharma…” (Tripathi, 36)

Sita is sent to Gurukul to , Vishwamitra to study and no doubt quickly became dearest to her guru. “He began chanting a hymn from the Brihadaranyak Upanishad. Sita and the seven Malayaputra pandits joined in.” Asato ma sadgamaya Tamasoma jyotir gamaya Mrityormaamritam gamaya shantishante Shantib Lead me from untruth to truth Lead me from darkness to light Lead me from death to immortality For me and the universe, let there be Peace, Peace, Peace (Tripathi, 83) In this atmosphere she had been brought up. As a result of this, the truth was in her vein and lifelong she moved on it. Her character is immortal and her prayer had been granted by absolute. Deep knowledge, good warrior and above all good disciple were Sita. Every inch, every action and deed was instructed by her teacher and so many times a good discussion also takes place between them on . As being in Gurukul she had good command on sacred writing of . Not only had this she patiently listened to them and know more about her country. Sita moved on Guru’s words and became an incarnation of truth for protection had become a warrior. The book is filled up with numerous mythos details without depriving their reliability and significance even in modern scientific era. It is in-full of circuitous observation along with expression and catchword that synchronize the diction of common people of new fangled world. Aspect of different opinion and shades of Sita in different modus operandi aroused undivided attention and engrossment is one factor. Valmiki in Ramayan presents and describes Sita’s strong side when she become wife and mother of Lav Kush but Amish Tripathi illustrate her character as a warrior and a combatant from the beginning. That’s why the image of her as a warrior get fix in our mind from the beginning of the novel and get success in presenting her as an epitome of incarnation for Modern World especially for women to adopt these quality to become a warrior. Sita is as fit for the modern time as she understands the need of time to stand for her right and fight for it. With his book Amish tries to link the youth with literature and to know their glorious past. When west was not aware about the power of ladylike world India has produced these types of characters on whom we have been proud and she is known by many epithets like Janki the daughter of King Janak Maithili as the Princess of Mithila. Further more in regional language so many stories related to Sita’s exist but there is a need to rethink about them to find the real existence. I strongly believe that it’s a research work where Amish’s hard work is in front of us. Though he investigates the past and read many literatures to root out the importance and actually wants to shelter the image of weak and humble Sita as common persons have in their mind. For future discourse, substantial reality of literatures and reassess them with our roots is the obligation of the juncture.

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Conclusion Amish Tripathi with his book Sita Warrior of Mithila portrays a diverse flavor and brought a unique way of his interpretation. But Ram Chandra Series is incomplete. We have to wait for further episodes. It’s too early for any propounding solution as it would be biased one. And we find out that the soul of Goddess Sita is undoubtedly immortal and exist in Bharatvarsh. Even we have a clear vision and faith in her existence. इपतद्रयापण िराण्याररपतद्रयेभ्य: िरं मन: | मनसतु िरा बुपियो बुिे: िरततु स: ||42|| (Bhaktivedanta, ch. 3, Verse 42)

indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhir yo buddheḥ paratas tu saḥ (Bhaktivedanta, ch. 3, Verse 42) Firstly, the youth reads , Vedas and Bhagavad Geeta then rebuilt their structure. Originality inventiveness of creativity is essential and innovativeness is the requirement of the time for our generation. Literature reflects society but it has capability to lead the society to guide it and can show the right path. Amish’s Book is a good gift to her, which is wrapped in so many unpacked Sagas in its womb of future. It gives us a good social message Sita not only a creator but a destroyer too. The Modern era is not aware about so many mythologies. It’s the right time to connect with them. Vedic period, Upanishads, Ramayan, Mahabharata and Bhagavad Geeta should be the part of our living. It’s our endeavor to bring out a new wave of education to enable the youth for a new view of Indian Mythology not from western view. In present time Sita is a good role model, who can minimize evils and can uproot from society. Actually there is a need to upsurge our Youth with old traditions and lets all join our hands with this view and together bring a new trend in our society. Hence, the youth is the sine qua non of `nation bears the unique vision of Indian lore in distinction to our origin. References [1] Sharma R.N, editor. Manusmriti.CVB, 9:3, 1 Jan 2012, pp.1-740. [2] ---, Manusmriti (3:56), 1 Jan 2012 [3] Mukundananda Swami. The Song of God. Kripaluji Yog, ch. IV, Verse 7, 1 Jan 2013, pp. 3-684 [4] Tripathi, Amish, Sita Warrior of Mithila. Westland, 2017, pp. 1-361 [5] Sharma. Bulbul. The Book of Devi. Penguin Books,2001, pp.21-172 [6] Valmiki. Aranyakanda. et al. 푆́r푖mad̅ V푎̅lm푖ki̅ -R푎̅m푎̅yana (With Sanskrit Text and English Translation). Part-I, 1.77.29, 2 Aug, 2006, pp. 3-1890 [7] ---, Valmiki, Part-I, 1.77.31, 2 Aug, 2006 [8] Tulsidas , Shri Ramcharitmanas Ramaya. Manoj, 1 Jan, 2005, pp.3-1056 [9] Suri, Mehur. Amish Tripathi: ‘My portrayal of Sita is closely aligned with Valmiki’s Adbhut Ramayana’, Firstpost Rao B.V et al, editors, 28 May 2017, 09:58:35 IST, https://www.firstpost.com/living/amish-tripathi- my-portrayal-of-sita-is-closely-aligned-with--adbhut-ramayana-3486663.html [10] Giri, Sri Durga Saptashati (Sri Devi Mahatmyam) (Sanskrit), Giri Tradign Agency Private Limited, 1 Jan 2011, pp. 5-160 [11] Bhaktivedanta A C, and Prabhupada Swami,Bhagavad-g푖t̅ 푎̅ As It Is, Bhaktivedanta Book Trust, ch. 3 Verse 42, 1 Jan 2013, pp. 6-200 [12] Bly, Robert, and Hirshfield, Jane, translators. Ecstatic Poems, Beacon Press, 19 Nov 2004 pp. 3-120 [13] Dutt, Toru, Lokuge Chandani, editor. Collected Prose and Poetry, Oxford University Press, 6 Jan 2006, pp. 4- 454 [14] Dalal, Roshen, The Vedas: In Hinduism’s Sacred Texts, Penguin, 15 Apr 2014, pp. 7-425 [15] Muller F. Max, and Shankaracharya Adi, Upanishads: The Holy Sprit of Vedas, Penguin Books Ltd, 1 Jan 2007, pp. 25-244 [16] Pattanaik Devdutt, Sita An Illustrated Retelling Of The Ramayana, Penguin, 20 Oct 2013, pp. 50-328 [17] Volga and Kumar T.Vijay et al. The Liberation of Sita, HarperPerennial, 22 Aug 2016, pp. 40-136

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