The Influence and Significance of the Forest in Ramayana.

The significance of wilderness and forest in the Ramayana is indisputable. The forest is
often viewed as an antithesis of the kingdom where there is no norm to follow or tradition to uphold, except for those that are self-imposed. Moreover, rather than being simply a backdrop, the
forest in the Ramayana is one of the central environments of the epic wherein most of its action
takes place and can eventually be used to understand how the concept of dharma operates. For
this very reason, the forest becomes as important as the central characters in the epic and exerts a
great influence on those who dwell in it. The forest is also an environment of ambiguity for it is
the abode of sages, demons, mythic creatures, animals and humans alike. The ambivalent and
uncharacteristic behavior of Rama and especially Sita, on several occasions during their journey
though this unknown region is but the result of the ambiguous nature of the forest itself.

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The freedom the forest provides from customs and conventions begins to fracture tradition and norm. Rama is the first to break the norm by embracing the tribal chief Guha tightly in
his strong arms (161). The gesture is rather unanticipated of Rama who being of such high birth,
is not expected to embrace Guha, despite being his friend, according to the strict restrictions and
hindu belief in pollution by touch. Rama, who had always adhered to the status quo, clearly
abandons it as soon as he crosses the threshold of the Kingdom and steps into the forest because
the forest allows him the choice to disregard the protocol which he otherwise would have been
forced to follow had he been in the kingdom.

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The influence of nature and forest is also manifested in Sitas change in behavior. Due to
her proximity to Mother Nature, Sita becomes bolder, more confident and at times uncontrollable
and even cruel. This is shown in Sitas rather out-of-character behavior on a number of instances.
Not long after Sita, Rama, and Lakshmana enter the forest, she begins to assume the role of an
advisor to her husband. Sita warns Rama of the three major weakness that arise from
desire (233). Despite pronouncing that Rama is devoid of two of the three vices, she cautions
him about his potential weakness which often men succumb to because of their passions and
that is to inflict violence and cruelty upon other being without reason or enmity (233). She
speaks these words of advise gently yet confidently. This is very unusual for Sita who would otherwise never advise her husband especially without being asked to do so. Back in the palace,
Sita, being the noble wife that she is, would have been the obeyer and not the unsolicited advisor.
Clearly the wilderness has slackened the tension of the strict norms she otherwise would have
followed.

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The second incident, which also is the most significant climacteric of the Ramayana,
wherein Sita behaves in an extremely uncharacteristic manner is when she accuses Lakshmana of
coveting her after he refuses to leave her alone and unprotected. One wonders how the otherwise
calm and wise Sita can speak so cruelly. How could she possibly accuse Lakshmana who treats
her like a sister and a goddess of lechery when she knew that he was just following Ramas
command. It almost seems that the forest has cast a spell on her for she even refuses to accept
Lakshmanas logical reasoning as to why there is no need for him to go after his extremely capa-

ble brother. She is aware of Ramas strength and his capacity to defend himself which he demonstrates during his several fights with the demons of the forest. It could be due to the fact that not
being in the highly censored and controlled environment of the palace anymore gave Sita an
agency or sorts to speak the way she did in a fit of angst for her husbands welfare. Then again,
she would have only behaved as she did in the forest because the environment allowed her to express herself with greater freedom from censure than in the palace.

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It is particularly interesting that in the Ramayana, ones conduct in the forest is homologous with their destinies. The forest is shared by sages as well the belligerent demons and demonesses who constantly disrupt the peace of the forest particularly in and around the sages settlements. The wise sages, Rama, Sita and Lakshmana were among the peaceful forest dwellers
who live in harmony with nature without exploiting or destroying it. The demons and demonesses, on the other hand, who have regard for neither Mother Nature nor the sages, engage in destruction and vandalism of the forest. Their destinies exactly parallel their actions in the forest
wherein the sages, Sita, Rama and Lakshmana prosper while the demons and demonesses perish.
Here the forest becomes a metaphor for the Hindu belief that when peace and lawfulness are
overtaken by chaos and lawlessness, God, in an incarnation, will come and restore the cosmic
balance. Hence, it can be claimed that according to the Ramayana, living in conformity with nature and respecting the forest is the part of the righteous or dharmic code of conduct. The
demons who instead made the forests and sacred spots their retreats for macabre and unscrupulous activities were put down by Rama as per the big scheme of establishing Dharma.

Works Cited

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Vlmiki, and Arshia Sattar. The Rmyaa. New Delhi: Penguin, 2000. Print.