Mata Sita: Moola Prakriti – Paratpara Mata Sita is the only consort of Paratpar Bhagwan Ram. This simply means that she is also the supreme Moola Prakriti, the origin of all divine Shaktis. While revered as the devoted consort of Shri Ram, Mata Sita’s true form transcends individual divinity. She is the Paratparā—the supreme, original Shakti. From her, all creation, preservation, and dissolution spring forth. Furthermore, she is the non-dual counterpart of the Paratpar Purush, Shri Ram Himself. Ancient scriptures reveal this grand truth. These include the Sita Upanishad, Adhyatma Ramayana, Brahmanda Purana, and Brahma Vaivarta Purana. They show that all divine consorts and energies like Lakshmi, Uma, Brahmani, Rukmini, and Radha are mere manifestations of her eternal being.
Mata Sita: Moola Prakriti – The Primordial Source
To comprehend the inseparable unity and supreme nature of SitaRam, scriptures offer profound revelations. Texts like the Sita Upanishad and Brahmanda Purana speak to Mata Sita’s inherent divine power. They unequivocally declare her as the Moola Prakriti. She is the original, fundamental divine energy from whom all creation proceeds. This Moola Prakriti is not merely an emanation; rather, she is the very embodiment of Ram’s infinite energies and will.
As the Ichchha Shakti (Power of Divine Will), Kriya Shakti (Action-power), and Sakshat Shakti (Essential energy) of Brahman, Sita is the ultimate source. From her, all other divine consorts and powers eternally manifest. These include Shri (Lakshmi), Bhoo (Earth), Neela, and ultimately Rukmini, Satyabhama, and Radhika. This establishes her as the singular origin point for all feminine divine expressions. It solidifies her status as Paratparā.
Mata Sita: Moola Prakriti – The Sacred Evidence from Adhyatma Ramayana told by Mata Sita herself
One of the most direct and profound pieces of evidence for Mata Sita’s Paratparā nature comes from the Adhyatma Ramayana (which is part of the Brahmanda Purana). Here, She is not just a participant in divine play, but the direct revealer of ultimate truth (Brahma Gyan) to the most worthy recipient, Hanuman.
Mata Sita: Moola Prakriti Reveals Ram’s Identity as Parabrahma
The dialogue begins after Hanuman successfully found Sita and completed his mission. Bhagwan Ram recognized Hanuman’s purity, wisdom, and selfless devotion. He instructed Sita (verses 29-31):
दृष्ट्वा तदा हनूमन्तं प्राञ्जलिं पुरतः स्थितम् । कृतकार्यं निराकाङ्क्षं ज्ञानापेक्षं महामतिम् ॥ (29) Seeing Hanuman standing before Him with folded hands, he had completed His task. He was free from desire, eager for knowledge, and greatly intelligent.
रामः सीतामुवाचेदं ब्रूहि तत्त्वं हनूमते । निष्कल्मषोऽयं ज्ञानस्य पात्रं नो नित्यभक्तिमान् ॥ (30) Ram said to Sita: “O Sita! Reveal My essence to Hanuman. He is sinless, a worthy recipient of knowledge, and Our eternal devotee.”
तथेति जानकी प्राह तत्त्वं रामस्य निश्चितम् । हनूमते प्रपन्नाय सीता लोकविमोहिनी ॥ (31) Janaki (Sita) said, “So be it.” Then Sita, the enchantress of the worlds, revealed the certain essence of Lord Rama to the surrendered Hanuman.
Here, Mata Sita, the “Lokavimohini,” takes on the role of the ultimate spiritual preceptor. She then proceeds to directly define the nature of Parabrahman (Paratpar Purush):
रामं विद्धि परं ब्रह्म सच्चिदानन्दमद्वयम् । सर्वोपाधिविनिर्मुक्तं सत्तामात्रमगोचरम् ॥ (32) Know Rama to be the Parabrahman—Sat-Chit-Ananda, non-dual. He is free from all attributes, mere existence, and beyond the reach of the senses.
आनन्दं निर्मलं शान्तं निर्विकारं निरञ्जनम् । सर्वव्यापिनमात्मानं स्वप्रकाशमकल्मषम् ॥ (33) He is of the nature of bliss, pure, peaceful, changeless, and untainted. Furthermore, He is all-pervading, self-effulgent, and sinless.
Sita Declares Her Own Nature as Moola Prakriti
Having defined Ram as the Paratpar Purush, Sita then declares her own ultimate nature:
मां विद्धि मूलप्रकृतिं सर्गस्थित्यन्तकारिणीम् । तस्य सन्निधिमात्रेण सृजामीदमतन्द्रिता ॥ (34) Know Me to be the Moola Prakriti—the cause of creation, sustenance, and dissolution. By His (Ram’s) mere proximity, I tirelessly create this (universe).
The Divine Play: Ram’s Non-Doership and Sita’s Action
Sita further clarifies the nature of Lila (divine play). She explains that while Ram is the actionless Parabrahman, it is she, as Prakriti, who performs all the actions of the divine drama:
तत्सान्निध्यान्मया सृष्टं तस्मिन्नारोप्यतेऽबुधैः । अयोध्यानगरे जन्म रघुवंशेऽतिनिर्मले ॥ (35) एवमादीनि कर्माणि मयैवाचरितान्यपि आरोपयन्ति रामेऽस्स्मिन्निर्विकारेऽखिलात्मनि ॥ (42) What I have created by His proximity, the ignorant falsely attribute to Him (Ram). This includes His birth in Ayodhya and His help to Vishwamitra. It also covers the protection of Yajnas, curing Ahalya’s curse, and breaking Shiva’s bow. His marriage to Me, the destruction of Parashuram’s ego, and living 12 years with Me in Ayodhya are also part of this. Furthermore, His going to Dandakaranya, killing Viradha, the illusory Maricha’s death, and the abduction of Maya Sita are attributed. Also included are Jatayu’s liberation, Kabandha’s liberation, worshipping Shabari, meeting Sugriva, killing Vali, searching for Sita, building the bridge over the ocean, besieging Lanka, killing the evil Ravana with His sons in battle, giving the kingdom to Vibhishana, returning with Me in Pushpaka, and His coronation in Ayodhya. All these actions were performed by Me (Prakriti). Yet, they are ignorantly attributed to the changeless, all-pervading Ram.
Finally, Sita re-emphasizes Ram’s non-doership:
रामो न गच्छति न तिष्ठति नानुशोचत्याकाङ्क्षते त्यजति नो न करोति किञ्चित् । आनन्दमूर्तिरचलः परिणामहीनो मायागुणाननुगतो हि तथा विभाति ॥ (43) Ram neither goes nor stays. Nor does He grieve or desire. Furthermore, He neither abandons nor does anything. He is bliss-incarnate, unmoving, without change. Yet, He appears to act due to the qualities of Maya.
This detailed discourse from Adhyatma Ramayana provides undeniable proof of Sita’s Paratparā status as Moola Prakriti. It shows her as the active principle behind all divine manifestations and cosmic functions.
Sita’s Unique Sufficiency for Paratpar Ram
The Paratpar Purush Shri Ram can manifest in diverse forms. This fulfills various divine purposes and devotee desires. However, scriptures suggest that for His original, supreme Ram Swaroop, Mata Sita as the Moola Prakriti uniquely suffices as His divine consort. This is beautifully illustrated in the Brahma Vaivarta Purana through the story of Shurpanakha.
The Shurpanakha-Kubja Narrative: A Divine Blueprint
The narrative recounts Shurpanakha’s arduous penance to attain Shri Ram as her husband. Lord Brahma, however, informs her this is impossible in that form. He declares that Shri Ram is “ब्रह्मविष्णुशिवादीनामीश्वरं प्रकृतेः परम्” (Ishvaram prakriteh param) — the Lord of Brahma, Vishnu, and Shiva, and beyond Prakriti. To fulfill her spiritual aspiration, Brahma blesses her to attain Ram in a different manifestation. In her next birth, she becomes Kubja and unites with Shri Krishna.
अप्राप्य रामं दृष्प्रापं करोषि दुष्करं तपः । जितेन्द्रियाणां प्रवरं लक्ष्मणं धर्मलक्षणम् ।। ब्रह्मविष्णुशिवादीनामीश्वरं प्रकृतेः परम् । जन्मान्तरे च भर्तारं प्राप्स्यसि त्वं वरानने ।। इत्येवमुक्त्वा ब्रह्म च जगाम स्वालयं मुदा । देहं तत्याज सा वह्नो सा च कुब्जा बभूव ह ।। (As quoted in Kalyan (Gita Press Gorakhpur), Shri Ramank, Vol. 46, Issue 1, pages 490-491)
This narrative profoundly implies that for the specific, ultimate essence of Paratpar Ram, only the Moola Prakriti Mata Sita is the fitting divine counterpart. Her unique Paratparā status means that for Ram’s original form, His Ekapatnivrata is not a limitation. Instead, it is an expression of a completeness that finds its perfect complement in Sita alone.
The Universal Principle: Other Deities in Different Avatars
Other divine feminine forms are equally valid in their own contexts. They find their union with the Supreme through different Avataric expressions of the one Paratpar Ram. This highlights the unparalleled union of Sita and Ram in their original, supreme forms. Indeed, various Puranas and cherished legends recount numerous such instances. Goddesses, in their profound devotion for the Supreme Lord, undertake penance for Ram. They are then blessed to unite with Him in different future Avatars. These include Krishna, Kalki (as Padmavati), or Venkateswara Balaji Tirupati. This maintains the unique divine blueprint of the Paratpar Swaroop of SitaRam.
Mata Sita: Moola Prakriti – The Universal Source of Shaktis as per Ramcharitmanas
The timeless Ramcharitmanas also profoundly affirms Mata Sita’s supreme position as the origin of all Shaktis. Tulsidas, in a beautifully concise verse, describes her essence:
जासु अंस उपजहिं गुनखानी। अगनित लच्छि उमा ब्रह्मानी॥ भृकुटि बिलास जासु जग होई। राम बाम दिसि सीता सोई॥
From whose essence are born countless Lakshmis, Umas (Parvatis), and Brahmanis. They are mines of virtues. By the mere sport of whose eyebrow the creation of the world comes into being—She, that Sita, resides on the left side of Rama.
This chaupai leaves no room for doubt:
- Origin of All Shaktis: It directly states that infinite Lakshmis (energies of Vishnu), Umas (energies of Shiva), and Brahmanis (energies of Brahma) originate from a mere “ansh” (part/essence) of Mata Sita. This firmly places her as the ultimate, universal source of all divine feminine powers.
- Power of Creation: The power to bring forth creation “by the mere sport of whose eyebrow” attributes the very act of cosmic manifestation to her subtle will.
- Inseparable Oneness: Her eternal residence on “Ram’s left side” symbolizes her inherent and inseparable oneness with the Paratpar Purush. She is not subordinate. Instead, she is His very own power.
Vriddha Harita Smriti: Rama’s Delight in Sri Devi (Paratparā)
The Vriddha Harita Smriti provides a powerful etymological and philosophical definition of the name “Rama” itself. It intrinsically links it to Mata Sita’s supreme nature as Sri Devi:
श्रियो रमणसामर्थ्यात्सौकर्यगुणगौरवात् ॥ श्रीराम इति नामेदं तस्य विष्णोः प्रकीर्तितम् । रमया नित्ययुक्तत्वाद्राम इत्यभिधीयते || Because of capability to delight Primordial Goddess Sri Devi, the Primordial Lord is called as Rama. He is called Rama because He is eternally united with Ramaa (Shri/Lakshmi/Sita). (Excerpted from the given full shloka from Vriddha Harita Smriti)
This excerpt highlights that:
- Rama’s Name, Sita’s Glory: The very name “Rama” derives its meaning from His unique capacity to “delight Sri Devi” in her absolute opulence. This signifies a perfect, inherent resonance between the Paratpar Purush and Paratparā Shakti.
- Completeness in Union: The fact that only Lord Rama can delight Sri Devi in her state of full opulence points to their mutual and absolute completeness. Their union is one of perfect self-sufficiency. Here, the ultimate Purusha finds His ultimate delight and power in His own Shakti, Mata Sita.
Maryada: The Expression of Paratparā Completeness
Within the framework of the Ram Rahasya Darshan, Maryada (boundless righteousness, limit, and order) is not a constraint on the divine. It is a fundamental principle of Paratparata itself. This applies equally to Bhagwati Mata Sita as the Paratparā.
If Maryada did not manifest at the very beginning of creation—if there were no inherent boundaries, limits, or divine order—this intricate cosmos would not even begin to take its first step. Every aspect of creation, every cosmic law, and every divine play is interwoven with Maryada.
Mata Sita, in her Paratparā form, embodies this Maryada as the inherent structure and perfect order of the divine feminine. Her actions and her very being, even when taking a human form, perfectly align with this principle. Her completeness is expressed not as boundless chaos. Instead, it is the perfect manifestation of divine order and righteousness. This aligns with the understanding that “सब राम में रमते हैं और राम सब में रमते हैं” (All reside in Ram, and Ram resides in all). Here, this ultimate interconnectedness and pervasiveness is structured by Maryada.
Conclusion: The Paratparā Bhagwati Mata Sita
In conclusion, the profound journey through revered scriptures unequivocally reveals Bhagwati Mata Sita as the Paratparā Bhagwati, the Moola Prakriti. These scriptures include the Sita Upanishad and Brahmanda Purana (including Adhyatma Ramayana), to the Vriddha Harita Smriti and the Brahma Vaivarta Purana. Bhagwati Mata Sita is not merely the beloved consort of Shri Ram. Indeed, she is the very origin from whom countless Lakshmis, Umas, and Brahmanis emerge. Moreover, it is by her mere glance that the cosmos comes into being. As the inherent power (Shakti) of the Paratpar Purush, Shri Ram, she is eternally inseparable from Him. She orchestrates all divine lila even as He remains the actionless Brahman. Her ultimate existence perfectly affirms the profound truth that “सब राम में रमते हैं और राम सब में रमते हैं” (All reside in Ram, and Ram resides in all). Just as there is nothing beyond Ram, so too is there nothing beyond the boundless essence of Mata Sita. Her supreme identity completes the grand cosmic truth of SitaRam, the indivisible ultimate reality that pervades and transcends all. This invites us to contemplate their absolute oneness.
Authentic Sources for Ram Rahasya Darshan (Referenced in this article)
- Sita Upanishad
- Brahmanda Purana (including Adhyatma Ramayana section)
- Brahma Vaivarta Purana
- Ramcharitmanas (Goswami Tulsidas)
- Vriddha Harita Smriti
Internal Linking
- उपनिषदों में राम – श्लोक संग्रह
- राम ही सर्व सार
- उपनिषदों में ‘परात्पर राम’
- राम रहस्य यन्त्र — आत्म का रहस्यमय खाका
- अमोघ स्तुति (ब्रह्मकृतरामस्तवः): समस्त धर्मग्रंथों में भगवान की प्रथम प्रत्यक्ष स्तुति
- Amogh Stuti (Brahmakrit Ramastavah): The First Direct Hymn to Parabrahman
- राम बने कृष्ण: एकात्मकता से सर्वात्मकता तक की यात्रा
- कैवल्य: आत्मबोध और एकात्मकता की यात्रा