Abstract

The Ramayan[dotbelow]a has been used as a model for appropriate behavior for Hindus throughout the world. Hinduism, like many other religions, uses examples of morality derived from divine sources. The two epics, the Mahabharata, and Ramayan[dotbelow]a, occupy a unique position in the lives of Hindus. They serve, in effect, as a guide to appropriate conduct. The Ramayan[dotbelow]a is filled with tales, which depict, above all, dharma. Rama, the king of Ayodhya, is presented as the quintessence of ethical action. Although Sita, his wife, has been singled out as the representation of the pure woman, the Ramayan[dotbelow]a contains many characters that conform to or reject this notion of gender and sexuality. In this manner, ideal sexuality is not represented solely by Sita. To illustrate (speaking only in a prescriptive manner) a pan "Hindu" concept of sexuality, the focus of this research will be limited to four characters, Sita, Sabari, Surpan[dotbelow]akha and Ayomukhi in the Aran[dotbelow]yakan[dotbelow]d[dotbelow]a of Valmiki's Ramayan[dotbelow]a , Tulsidas' Ramacaritmanas and Kampa n 's Iramavataram . The purpose, is not simply to point out the subjugated position of women in this epic, rather it is also to illustrate the dependent and fluid nature of female sexuality.