Sita thinks that the arrival of Rama’s messenger to Lanka is almost impossible so she starts guessing in many ways. Sita rejects the alternatives of reality and dream. She postulates four alternatives of illusions.
(1) Cittamoha, could it be an illusion of seeing Rama’s envoy and talking with him, which is produced in me by constant meditation on Rama?
(2) Could it be some aberration caused by lunacy (unmaada) Unmaada is one state of mind when lovers are separated by reasons beyond their control?
(3) Could this be just a (Mrgatrsnika) mirage, which is a kind of illusion caused by special place and time?
(4) Could it be (vatagati) an illusion caused by the turbulence of the tumors in the body which might have been caused by fasting etc?
She rejects all these four alternatives on account of the absence of contradiction. ‘As this appearance of a monkey and his speech cannot be an effect of lunacy or madness it is also not the wrong knowledge produced by madness. When lunacy is refuted, its result is also refuted.’
‘On account of the refutation of lunacy and moha (illusion) the other two alternatives of Cittamoha and Mrgatrshnika are also to be considered as refuted. All these four alternatives are equal to lunacy, because they are all illusions only.’
‘Since I know myself and this monkey clearly and that knowledge is not contradicted by perception.so it is not an illusion,’ concludes Sita.
The strength of the rakshasas to assume any form and the inability of the messenger of Rama coming into Lanka developed her doubts.
Sita postulates 5.34.20-29
Sita thinks that the arrival of Rama’s messenger to Lanka is almost impossible so she starts guessing in many ways. Sita rejects the alternatives of reality and dream. She postulates four alternatives of illusions.
(1) Cittamoha, could it be an illusion of seeing Rama’s envoy and talking with him, which is produced in me by constant meditation on Rama?
(2) Could it be some aberration caused by lunacy (unmaada) Unmaada is one state of mind when lovers are separated by reasons beyond their control?
(3) Could this be just a (Mrgatrsnika) mirage, which is a kind of illusion caused by special place and time?
(4) Could it be (vatagati) an illusion caused by the turbulence of the tumors in the body which might have been caused by fasting etc?
She rejects all these four alternatives on account of the absence of contradiction. ‘As this appearance of a monkey and his speech cannot be an effect of lunacy or madness it is also not the wrong knowledge produced by madness. When lunacy is refuted, its result is also refuted.’
‘On account of the refutation of lunacy and moha (illusion) the other two alternatives of Cittamoha and Mrgatrshnika are also to be considered as refuted. All these four alternatives are equal to lunacy, because they are all illusions only.’
‘Since I know myself and this monkey clearly and that knowledge is not contradicted by perception.so it is not an illusion,’ concludes Sita.
The strength of the rakshasas to assume any form and the inability of the messenger of Rama coming into Lanka developed her doubts.