The princess who chose
To live in exile
Holding the hand of her husband
With a beautiful smile
Framed in a guile by Ravan
But she didn't fall in his wicked ways
Despite being held captive
And tortured for nights and days
She refused to go with Hanuman
When he came to rescue her
Insisted that Rama come openly to defeat her captor
In Rama's honor exile did she prefer
On the Ravan's defeat - to prove her purity
She had to walk through fire
But the flames neither touched her body
And nor her attire
The fire bowed in her honor
But that wasn't enough
For the clouds of gloom
Were towering above
The world has never been fair to women
Despite of proving her purity
Sita had to leave
It was the height of cruelty
Cause Rama was as weak
In the face of his men
As strong he was
In front of Ravan
Rama- the man
Sita loved enough to die for
Asked her to leave
To the path that led abhor
Just imagine the way Sita would be looking at Rama
With whom she had to part
For he was standing dumb like a statue
When her world was falling apart
Would she have accused or looked down at him
As she asked mother earth to swallow her
She was going back to where she came from
In order to save the last shred of her honor
Sita was raised by King Janaka; she was not his natural daughter but sprang from a furrow when he was ploughing his field. Rama won her as his bride by bending Shiva’s bow, and she accompanied her husband when he went into exile. Though carried away to Lanka by Ravana, she kept herself chaste by concentrating her heart on Rama throughout her long imprisonment. On her return she asserted her purity and also proved it by voluntarily undergoing an ordeal by fire. Rama, however, banished her to the forest in deference to public opinion. There she gave birth to their two children, Kusha and Lava. After they reached maturity and were acknowledged by Rama to be his sons, she called upon her mother, Earth, to swallow her up.
Sita is worshipped as the incarnation of Lakshmi, the consort of Vishnu. Though often regarded as the embodiment of wifely devotion and self-sacrifice, she is critical of Rama at times, even in the earliest version of the Ramayana, and in some of the later versions of the story she departs from the idealized, chaste image of the earlier text.
