Maa Anasūyā Said:
Maharṣi Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, Chapter 117
नातो विशिष्टं पश्यामि बान्धवं विमृशन्त्यहम् । सर्वत्र योग्यं वैदेहि तपःकृतमिवाव्ययम् ॥ २५ ॥
तदेवमेतं त्वमनुव्रता सती पतिप्रधाना समयानुवर्तिनी । भव स्वभर्तुः सहधर्मचारिणी यशश्च धर्मं च ततः समाप्स्यसि ॥ २९ ॥
I do not see a relative more excellent than this(husband), having reflected, in every respect, O Vaidehī, [something] suitable, like that which is accomplished through austerity and is inexhaustible.
Thus, being devoted and faithful, regarding your husband as foremost, and following proper conduct, be one who practises dharma together with your own husband. Thereafter, you will attain both fame and dharma.
Comment: Note the word used by Māta Anasūyā is “सती Sati” while giving upadeśa to Māta Sītā.
Maa Sītā Said:
Maharṣi Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, Chapter 118
नैतदाश्चर्यमार्यायां यन्मां त्वमनुभाषसे। विदितं तु ममाप्येतद् यथा नार्याः पतिर्गुरुः ॥ २॥
It is no wonder in a noble woman that you speak thus to me. But this too is known to me: that a woman’s husband is her guru.
Maharṣi Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, Chapter 118
ततोऽनसूया संहृष्टा श्रुत्वोक्तं सीतया वचः। शिरसाऽऽघ्राय चोवाच मैथिलीं हर्षयन्त्युत ॥ १३ ॥
नियमैर्विविधैराप्तं तपो हि महदस्ति मे । तत् संश्रित्य बलं सीते छन्दये त्वां शुचिव्रते ॥ १४ ॥
उपपन्नं च युक्तं च वचनं तव मैथिलि । प्रीता चास्म्युचितां सीते करवाणि प्रियं च किम् ॥ १५ ॥
तस्यास्तद् वचनं श्रुत्वा विस्मिता मन्दविस्मया । कृतमित्यब्रवीत् सीता तपोबलसमन्विताम् ॥ १६॥
सा त्वेवमुक्ता धर्मज्ञा तया प्रीततराभवत्। सफलं च प्रहर्षं ते हन्त सीते करोम्यहम्॥ १७॥
Then Anasūyā, greatly delighted after hearing the words spoken by Sītā, having affectionately kissed her on the head, spoke to Maithilī, making her happy.
“Indeed, I possess great austerity, attained through various observances. Relying upon that power, O Sītā of pure vows, I shall favour you or I shall give you (छन्दये).
And your words, O Maithilī, are appropriate and reasonable. I am pleased, O Sītā. What suitable favour shall I do for you?
Having heard her words, Sītā, slightly astonished, said ‘Done!’ to her, who was endowed with the power of austerity.
She, the knower of dharma, having been addressed thus by her, became even more pleased. ‘Indeed, O Sītā, I shall make your great joy fruitful.
Comment:
नियमैर्विविधैराप्तं = नियमैः + विविधैः + आप्तम् = She performed various niyam and the great tapa
शुचिव्रते
The word शुचिव्रत occurs in the Ṛgveda as an epithet of deities, with contextual meanings such as “whose observances or actions are pure,” “of pure conduct,” or “whose working is luminous.”
Ṛgveda (8.44.21) — Agni
अग्निः शुचिव्रततमः शुचिर्विप्रः शुचिः कविः । शुची रोचत आहुतः ॥ ८.४४.२१ ॥
Agni is śucivratatamaḥ—most distinguished in śuci-vrata—pure, inspired, and wise; when invoked with an offering, he shines brightly.
Ṛgveda 10.118.1 — Agni
अग्ने हंसि न्यत्रिणं दीद्यन्मर्त्येष्वा ।स्वे क्षये शुचिव्रत ॥ १०.११८.१ ॥
Agni, observer of purity, you destroy the devouring (gloom), shining among men in your won dwelling.”
Maharṣi Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, Chapter 118
इदं दिव्यं वरं माल्यं वस्त्रमाभरणानि च। अङ्गरागं च वैदेहि महार्हमनुलेपनम् ॥ १८ ॥
O Vaidehī, these are divine, excellent garlands, garments and ornaments, together with body cosmetics and highly precious unguent.
Comment:
As Śrī Rāma clearly states in verse 15 that this knowledge is intended for the gati (the onward course or destination) of the soul, we must interpret all these terms strictly from the perspective of the soul. Therefore, none of these references should be understood as referring to physical objects or material actions.
So, an elderly, divine, and ascetic lady—hugely fortunate, righteous, and dedicated to the work of the gods—is going to present gold ornaments to Māta Sītā? Seriously?
True divine ornaments are actually the awakening of the chakras and the mastery of yoga vidya. Imagine when the chakras are fully activated; they resemble a divine garland worn upon the body. Physical gold and material ornaments hold no value whatsoever for someone like Māta Sītā, who has surrendered everything for Śrī Rama.
आभरणानि = भृ (bhṛ — to bear, carry, or adorn)
We should basically map all the qualities of Māta Anasūyā mentioned above by Maharṣi Atri because the upadeśa of the same was received by Māta Sītā.
दिव्यं वरं माल्यं => A garland that is divine in nature. It probably represents the mantra for the activation of the chakras. This divine garland symbolises a mantra or a sequence of mantras associated with the activation of the chakras. The flowers of the garland might symbolically represent individual mantras or energy centres, while the garland as a whole could represent their coordinated spiritual function.
वस्त्रम = Cloth = From a yogic and spiritual perspective, वस्त्रम् (vastram) may be interpreted metaphorically as a covering for the soul. In this sense, a guru-mantra may function as a kind of “cloth for the soul,” providing spiritual guidance and protection. Similarly, the knowledge acquired through tapasya (austerity and disciplined spiritual practice) may be understood as a spiritual garment that accompanies and supports the soul on its journey. It may also indicate the divine knowledge about kośas (Annamaya, Prāṇamaya, Manomaya, Vijñānamaya and Ānandamaya). Alternatively, it may simply refer to the traditional garments worn by female ascetics (sādhvīs) during their spiritual practice (sādhanā).
आभरणानि = Ornaments = From a yogic and spiritual perspective, आभरणानि (ābharaṇāni), meaning “ornaments,” may symbolically represent the spiritual adornments of the soul, such as knowledge of sattva (purity, harmony and clarity) and tapobala (the power acquired through tapasya or spiritual austerity). (सत्कृताम्, तापसीं)
अङ्गरागं = From a yogic and spiritual perspective, अङ्गरागम् (aṅgarāgam) literally refers to a substance applied to the body to colour, perfume or beautify it. Symbolically, it may be interpreted as representing nyāsa—the ritual placement of mantras on specific parts of the body during spiritual practice (sādhanā). Just as an external substance is applied to and covers the body, nyāsa involves invoking or assigning mantras to different body parts, often with the intention of sanctification and protection. Alternatively, aṅgarāgam may be seen as a metaphor for the knowledge and disciplined practice of अष्टाङ्गयोग (aṣṭāṅgayoga), through which the practitioner cultivates and transforms the body, mind and consciousness. (नियमैश्चाप्यलंकृता)
महार्हमनुलेपनम् = महा + अर्हम् + अनु + लेपनम् = Why will she term a paste that is applied to body as very precious (महार्हम्). Would someone whose entire life was spent in deep asceticism (tapasya) really care so much about the physical body? From a yogic and spiritual perspective, it literally refers to a precious or highly valuable substance applied to the body, such as an unguent or anointing paste. Symbolically, it may represent a कवचमन्त्र (kavacha-mantra), which is understood in certain spiritual traditions as providing protection through mantra practice. Just as an unguent is applied to the body, a kavacha-mantra may be understood metaphorically as a spiritual protective covering for the soul.
Maharṣi Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, Chapter 118
मया दत्तमिदं सीते तव गात्राणि शोभयेत् । अनुरूपमसंक्लिष्टं नित्यमेव भविष्यति ॥ १९ ॥
अङ्गरागेण दिव्येन लिप्ताङ्गी जनकात्मजे । शोभयिष्यसि भर्तारं यथा श्रीर्विष्णुमव्ययम् ॥ २० ॥
सा वस्त्रमङ्गरागं च भूषणानि स्त्रजस्तथा । मैथिली प्रतिजग्राह प्रीतिदानमनुत्तमम् ॥ २१ ॥
प्रतिगृह्य च तत् सीता प्रीतिदानं यशस्विनी । श्लिष्टाञ्जलिपुटा धीरा समुपास्त तपोधनाम् ॥ २२॥
O Sītā, this [thing] given by me may adorn your limbs. It will always remain suitable and unblemished
O daughter of Janaka, with your body anointed with divine cosmetic paste, you will adorn your husband, just as Śrī adorns the imperishable Viṣṇu.
She, Maithilī, accepted the garments, body cosmetic, ornaments and garlands, as well—the incomparable gift bestowed out of affection.
And the illustrious Sītā, having accepted that affectionate gift, with her palms joined closely together, composed and steadfast, attended upon the female ascetic, whose wealth was austerity.
Comment:
Note that नित्यमेव has been used. Everything material is temporary and will eventually come to an end, including body pastes, garlands, and clothes. However, the knowledge is divine and eternal. Maharṣi Vālmīki also says Maa Sītā as तपोधनाम् at the end of sloka 22. It precisely outlines the gifts that was given by Māta Anasūyā to Māta Sītā.
अङ्गरागेण दिव्येन / वस्त्रमङ्गरागं
This has been explained earlier.
श्लिष्टाञ्जलिपुटा (with her palms joined closely together)
Manusmṛti 2.71
ब्रह्मारम्भेऽवसाने च पादौ ग्राह्यौ गुरोः सदा । संहत्य हस्तावध्येयं स हि ब्रह्माञ्जलिः स्मृतः ॥ २.७१ ॥
At the beginning and at the end of Vedic study, the Guru’s two feet should always be clasped. One should study with the hands joined together; this is known as Brahmāñjali.
The time when She gave the upadeśa to Māta Sītā:
Maharṣi Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, Chapter 119
रमेयं कथया ते तु दृढं मधुरभाषिणि । रविरस्तं गतः श्रीमानुपोह्य रजनीं शुभाम् ॥ ३ ॥
दिवसं परिकीर्णानामाहारार्थं पतत्त्रिणाम् । संध्याकाले निलीनानां निद्रार्थं श्रूयते ध्वनिः ॥ ४ ॥
सम्प्रवृत्ता निशा सीते नक्षत्रसमलंकृता। ज्योत्स्नाप्रावरणश्चन्द्रो दृश्यतेऽभ्युदितोऽम्बरे ॥ ९ ॥
O sweet-speaking woman, I would delight in conversation with you. The glorious Sun has set, and the auspicious night has drawn near.
The calls of birds that scattered about during the day to find food and settled into their resting places at twilight are heard.
O Sītā, night has fallen, adorned with stars, and the Moon has risen into the sky, radiant in its moonlight.
Comment:
So this upadeśa was given to Māta Sītā at the sandhyā kala approximately.
Śrīmad Devī Bhāgavatam 11.16.6–8 — Sandhyā as the root of religious practice
विप्रो वृक्षो मूलकान्यत्र सन्ध्या वेदः शाखा धर्मकर्माणि पत्रम् ।
तस्मान्मूलं यत्नतो रक्षणीयं छिन्ने मूले नैव वृक्षो न शाखा ॥ ६ ॥
तस्मान्नित्यं प्रकर्तव्यं सन्ध्योपासनमुत्तमम् । तदभावेऽन्यकर्मादावधिकारी भवेन्न हि ॥ ८ ॥
The Brāhmaṇa is likened to a tree: Sandhyā is its root, the Vedas its branches, and religious acts its leaves. Therefore the root must be carefully protected; when the root is cut, neither tree nor branches remain.
Manusmṛti 2.101 — the exact procedure
पूर्वां सन्ध्यां जपंस्तिष्ठेत्सावित्रीमाऽर्कदर्शनात् । पश्चिमां तु समासीनः सम्यगृक्षविभावनात् ॥ १०१ ॥
During the morning Sandhyā, one should stand reciting the Sāvitrī until the Sun becomes visible; during the evening Sandhyā, one should sit and recite until the stars become clearly visible.
Śrīmad Bhāgavata Purāṇa 7.12.2
सायं प्रातरुपासीत गुर्वग्न्यर्कसुरोत्तमान् ।सन्ध्ये उभे च यतवाग्जपन्ब्रह्म समाहितः ॥ ७.१२.२ ॥
In the evening and in the morning, one should worship the Guru, Agni, the Sun, and the foremost deities; at both Sandhyās, with speech restrained and mind concentrated, one should recite the sacred mantra.
Maharṣi Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, Chapter 119
अलंकुरु च तावत् त्वं प्रत्यक्षं मम मैथिलि । प्रीतिं जनय मे वत्से दिव्यालंकारशोभिनी ॥ ११ ॥
And now, O Maithilī, adorn yourself before my eyes. O dear one, generate affection and delight in me, being radiant with divine ornaments.
Comment: Māta Anasūyā wants to see the application of knowledge by Māta Sītā.
Maharṣi Vālmīki Rāmāyaṇa, Ayodhyā Kāṇḍa, Chapter 119
सा तदा समलंकृत्य सीता सुरसुतोपमा। प्रणम्य शिरसा पादौ रामं त्वभिमुखी ययौ॥ १२॥
Having adorned herself, Śrī Sītā, resembling a celestial maiden, bowed her head at Mātā Anasūyā’s feet and then went towards Śrī Rāma.
Comment:
Manusmṛti 2.71
ब्रह्मारम्भेऽवसाने च पादौ ग्राह्यौ गुरोः सदा । संहत्य हस्तावध्येयं स हि ब्रह्माञ्जलिः स्मृतः ॥ २.७१ ॥
व्यत्यस्तपाणिना कार्यमुपसङ्ग्रहणं गुरोः । सव्येन सव्यः स्प्रष्टव्यो दक्षिणेन च दक्षिणः ॥ २.७२ ॥
At the beginning and at the end of Vedic study, the Guru’s two feet should always be clasped. One should study with the hands joined together; this is known as Brahmāñjali.
The Guru’s feet are to be respectfully touched with crossed hands, the left hand touching the left foot and the right hand touching the right foot.
