13:39, 3 பெப்ரவரி 2010 இல் நிலவும் திருத்தம்

Greatness without goodness

He is a Rakshasa learned in the Vedas, handsome with the handsomeness that strength and the consciousness of valour give…

Ravana is the most spoken about asura in the long, long list of demons that our ancient religious literature abound, right from Madhu and Kaitabha, Hiranyaksha, Hiranyakasipu, Kamsa, Mahabali, Narakasura and more. Though one cannot assay and conclude who was the most powerful, most audacious and most adamant of all, Ravana is almost always given the pride of place among all of them in that the Poets – both Valmiki and Kamban – have not hesitated to shower their praise on this awe-inspiring character.

Kamban comes out with a very impressive description of Ravana when Hanuman sees him in his bedchamber during his search for Sita in Lanka. ‘paal perum kadal pal maNip pal thalaip paambaNai adhan meedhu, maal perum kadal vadhindhadhE anayadhu Or vanappinan,’ Ravana was sleeping on a cot made of solid silver. A cot on which Ravana was sleeping must have been as vast as an ocean. The Poet’s imagination is unbridled that very moment. The vast solid silver cot resembled the Ocean of Milk. And Ravana, who was as dark as the clouds, resembled the very Narayana himself. ‘vanappinan,’ he says. Handsome. That is something very unique. No other demon is spoken as a ‘handsome’ person.

Despite ten heads, twenty shoulders and a terror striking appearance with long, protruding canine teeth resembling the crescent moon, the Poet sees him as ‘handsome.’ Sri VVS Aiyar uses the same word in his opening paragraph on Ravana. He gives a totally different definition of handsomeness. “Ravana’s chief characteristic in our story is his unholy passion for women. But he is much else besides. He is a Rakshasa learned in the Vedas, handsome with the handsomeness that strength and the consciousness of valour give…” His handsomeness was born of the feeling of his conviction of his own strength and valour.

But what is glory, what is a majestic personality, what is valour, what is victory over the three worlds, what at all is his long and extremely firm and hard and difficult askesis – tapas – when the person makes all the good effects that he had gained void, with no control over his senses, no control over his mind, over his lust, over his ego and over the pride and admiration that he develops for himself and loses himself in his own trap? Ravana was no doubt great. But he was not good. Greatness without goodness. He is an example of how a person can be great and still not be good.

Not a few scholars have opined that Ravana’s greatness is marred only by the passion that he developed for Sita, and that was the only blemish on his whole character and that was why he came to be vanquished, his merciless behaviour over the celestials notwithstanding. But it is not true. Ravana had never had the least little respect for womanhood – married or not, related or not, young, old, middle aged…no bar.

The way he coveted Sita from the jungle, the way he schemed, the way he took her to his palace and kept her in isolation, creating all kinds of mental pressure on her to give up hope, all point to one thing very clearly. Ravana was seasoned in that art. No person has the temerity and the audacity to take Sita, isolate her and nurse the hope of winning her heart by pressure and torments. He did so because he was successful in his earlier attempts with other women. That is as simple as that.

Not much is known about Ravana and his exploits and escapades. That is mainly because his story is narrated in the epic, in medias res. That is, starting the story somewhere in the later half of the life of a person and narrating the early life in flashback. Rama’s story is narrated in the natural order, that is, starting from the birth, boyhood, marriage etc. chronologically. But when we meet Ravana, he has already crossed all his penance, reached the peak of his power, had already turned into pestilence and when we come to his earlier days in Uttara Kanda, we have already lost all interest in his story.

Let us now start our study the other way about, off the beaten track. We will start with his earlier days, see this fellow more fully, for it was not ‘just another asura’ that Rama vanquished.

The origins of the race

Brahma created asuras, for the protection of the universe. The purpose of endowing them with enormous physical stature and strength was to protect the Universe…

Sage Agasthya visited Sri Rama after his coronation and during their conversation, Rama was eager to know of the origin of asuras on the earth. Sage Agasthya narrated him the lineage of Ravana, starting from the time when Brahma created asuras, for the protection of the universe. The purpose of endowing them with enormous physical stature and strength was in the first instance, to protect the Universe. ‘parakkum indhap pala buvanangaLai irakkiyungOL,’ Go and protect all these varied worlds spread over the vast space. ‘Endru uraiththa uyir elaam arakkar aayinar.’ And the life forms that accepted this command of Brahma became asuras.

There were two Asuras by name Heti and Praheti who were the equals and companions of the first of all demons, Madhu and Kaitabha. Praheti took to penance and Heti married the Bhaya, the sister of Yama. The right name for the sister of Yama! Fear. Vidyutkesa was born to them and married Salakatankata, daughter of Sandhya. This couple lost themselves in their amorous desires, deserted the male baby born to Salakatankata on a mountain and went away in their lustful pursuits. Lord Shiva, who was passing over that mountain with Uma, took pity on the child and blessed him with several boons that applied in general to the Rakshasa race. “Mahadeva, the undecaying and imperishable, the destroyer of Tripura, saw the crying child of the Rakshasa and due to the compassion felt by Uma, the daughter of Himavan, made the Rakshas’s son grow up to the age of his mother and made him also immortal. To please Parvati, Shiva gave him a flying city; Uma also gave to the Rakshasa women the boon of instantaneous conception, instantaneous delivery and instantaneous growing up of the child to the age of its mother.” (Valmiki Ramayana, Uttara Kanda, Canto IV, Sloka 28-31)

The child was named by Lord Shiva as Sukesa who married Devavati and begat three sons, Mali, Sumali and Mälyavän, the maternal grandfathers of Ravana. These three children of Sukesa performed great penance, with the desire to be endowed with the blessings of Lord Shiva, as they came to know of the boons given to their father. They obtained the boons of invincibility and long-life. They also prayed for becoming powerful and remaining affectionate towards each other and were bestowed of what they wished for. And the trouble started from that moment.

With the passage of time, they were intoxicated by the power that was vested in them and that they wielded and soon became the terror of the Universe. The original purpose of protecting and serving the Universe was nullified with the attainment of supernatural powers by the three brothers. There is a long list of children born to them. It would be sufficient for us to know that Kaikasi, the mother of Ravana, was born to Sumali.

Unable to bear the atrocities of the three brothers, the Devas represented their woes to Mahadeva, who in turn sent them to Lord Vishnu. Narayana killed Mali in a great battle while Sumali retreated into the nether world and Mälyavän was defeated.

Sumali, who retreated into the nether world, came out of his hiding after long number of years and wandered all over the world with his daughter Kaikasi, with the intention of giving her away in marriage. It was at that time he saw Kubera, son of Vaisravana, proceeding in his aerial car, Pushpaka Vimana. Sumali, who was reformed by then, thought that he should do something for the good of his race. There were no suitors for Kaikasi, as everyone anticipated and feared rejection. Sumali advised his daughter to go of her own to sage Visrava to seek his hand in marriage and beget worthy sons who would enrich their race.

The origins of the race II

Pulastya was the son of Brahma and was performing askesis in a lovely garden. He was annoyed by young women who frequented the garden…

What we saw in our last posting was the lineage of Ravana’s mother. Now let us examine the lineage of Ravana’s father.

Pulastya was the son of Brahma and was performing askesis in a lovely garden. He was annoyed by young women who frequented the garden and frolicked about there, thus hindering his penance. Pulastya, with a view to stopping them from coming to the garden announced his curse loudly, proclaiming that the garden was out-of-bounds for women and any woman who violates this would have to face a very serious consequence. Whoever comes to the presence of Pulastya and is seen by him when his penance is interrupted by the intrusion would become pregnant. To quote the text, “She on whom my eyes fall, will become enceinte.” (Valmiki Ramayana, Uttara Kanda, Canto II)

There was a royal sage – Raja Rishi – by the name Trnabindhu who lived in the vicinity and he had a daughter, who was not aware of this curse and she entered the garden, only to become pregnant immediately. Unable to understand the reasons for the changes taking place in her, she went to her father and narrated what had happened with folded hands.

Trnabindhu understood everything, envisioned as he was with the inner-eye and he took his daughter to Pulastya and asked him to accept her as his wife. Leaving his daughter in the Asrama of Pulastya, Trnabindhu went back to his own hermitage. Sage Pulastya who was pleased with her qualities told her, “O lady of shapely limbs, I am highly pleased with the wealth of your excellent qualities; therefore, O Devi, I shall give you today a son equal to me in every respect, who will continue my line as well as yours and who will become known as Paulastya. Since you listened to the Vedas as I was reciting them, he will, without doubt be known as Visravas.” (Valmiki Ramayana, Uttara Kanda, Canto II, Sloka 30)

Visravas married Devavarnini (OttakUththar calls her ‘Dhevavanni’) daughter of sage Bharadwaja and was blessed with a son. The other celestial sages who paid a visit on the occasion of the birth of his son gathered around the child. “The said, ‘since he is a son of Visrava and resembles his father in every respect, he would be known (in course of time) as Vaisranava.’” (Ibid, Canto III, Sloka 8)

Vaisravana performed great penance. Brahma – his grandfather – appeared before him and as requested by him, blessed him to become the Lokapala, or the guardian of the earth and also Loka-rakshaka or the protector of the earth. He was also given the position that equalled Yama, Indra and Varuna. The aerial car, Pushpaka Vimana was given to him at that time.

Vaisravana went back to his father Visravas and narrated and the overjoyed Visravas when asked by his son to suggest a place to reside in, told him to go and rule over Lanka, constructed by the celestial architect Viswakarma, for the sake of Mali, Sumali and Mälyavän and which remained deserted because of the death of Mali at the hands of Narayana and the migration of Sumali and Mälyavän to the nether world.

Vaisravana went to Lanka, constructed on the peak of the mountain, Trikuta. “Soon, thanks to his (wise) administration, that city became full of thousands of ever contended Nairrtas. The son of Visrava, the pious-minded lord of Nairrtas, lived happily there in Lanka, which had the sea as its moat. From time to time the pious-minded lord of wealth, full of humility, went to his father and mother, on the Pushpaka.” (Ibid, Sloka 33-35)

The birth of Ravana and others

I know you desire to bear my sons. But you have come to me in a very inauspicious time. I cannot prevent it. The sons born to you would be cruel-minded…

Coming to the question of who Vaisravana is. Vaisravana is the other name for Kubera. Kubera is the son of Visravas, born to Devavarnini, the daughter of sage Bharadwaja. Kubera received boons from Brahma, was given the Pushpaka Vimana and the kingship of Lanka as also the guardianship of the earth on the Northern side. Yama rules over the South and Kubera rules over the North, with Indra and Varuna ruling over the other directions. Lanka, as we may recall, was built by the three brothers, Mali, Sumali and Mälyavän, with the help of the celestial architect Viswakarma, and was deserted by Sumali and Mälyavän after Mali was killed by Narayana.

When Mali, who was subdued and was living in the nether world, was wandering about in search of a suitor for the hand of his daughter Kaikasi, he happened to see Kubera flying in the Pushpaka Vimana to see his parents. He was overcome by jealousy. It was their kingdom after all. As we saw earlier, he advised his daughter Kaikasi to approach sage Visrava, seeking his hand and to beget his children in marriage.

This is where we see one of the chief characteristics of asura. Which father would send his daughter all alone by herself, even if it is to a sage, for seeking his hand in marriage? Sumali did. “An unmarried girl ever exposes to risk the reputation of three families, the family of her mother, her father and that to which she is gifted. Hence, O daughter, you had better choose yourself and accept as your husband the excellent sage Visrava, the best of sages, born in the family of Prajapati (Brahma) and the son of Pulastya. O daughter, sons will be born to you equal to the lord of riches (Kubera) whose lustre is like that of the sun; about this there is no doubt.” (Valmiki Ramayana, Uttara Kanda, Canto IX, Sloka 9-13)

Left to herself, Kaikasi went to the spot where Visrava was doing Tapas and stood before him. Asked by Visrava, she introduced herself. “O sage, you should read my mind by your spiritual insight. O Brahmarsi, I am Kaikasi by name; know me to have come at the behest of my father; the rest you should comprehend for yourself.” (Ibid, Sloka 19 and 20)

Which woman can express herself better than this! Visrava understood her purpose. ‘I understand why you have come here. I know you desire to bear my sons. But you have come to me in a very inauspicious time. I cannot prevent it. The sons born to you would be cruel-minded, fierce-looking and fond of people equally cruel. You will bring forth Rakshasas given to cruel deeds.’ Kaikasi was shocked. She did not want such children and she pleaded with Visrava. “O lady with a lovely face, he who will be your last son, will be pious-minded and fully in accord with my family; about this there is no doubt.” (Ibid, Sloka 27)

Accordingly, Dasagriva was born to them. The name given to him when he was cradled was Dasagriva. Ravana is the name by which he was known much, much later. The birth of Dasagriva – or ten-headed – was followed by the birth of Kumbakarna and Surpanakha. And the youngest child born to them was Vibishana.

Kubera and Ravana

Kaikasi believed her son would emulate the example of his elder half-brother. But instead, she had unknowingly sowed the seeds of jealousy in the heart of Dasagriva…

The race of Rakshasas thus belongs to two different lines. Mali, Sumali and Mälyavän are the last of asuras who were born in the lineage of Salakatankata. Starting from Ravana, the lineage of asuras is known as Pulastya Vamsha. Dasagriva was trained in all the Vedas and other scriptures. Of what avail, asks OttakUththar. ‘paadham marai vev aravinukku,’ to the serpent that moves without feet, ‘paalum neyyum pugatidinum,’ even if you feed it with milk and clarified butter, ‘vaadhai seyum val vidamE vaLarumaa pOl,’ it can do nothing but to stimulate the production of venom. ‘vEdham avai Or aayiramum viLangum kalayum,’ A thousand were the Vedas and arts ‘dasagrIvan odha odha,’ that Dasagriva learnt. But even as he learnt them, ‘bOdham kettu a-bOdham aanadhu OngiyadhE,’ they did nothing to him. Instead of wisdom, his ignorance and the baser side got strengthened.

As for Kumbakarna, he did not care for anything at all. He simply roamed about killing innocent people. “Wanton Kumbakarna, ever discontented, roamed about the three worlds devouring the great sages fond of righteousness.” (Valmiki Ramayana, Uttara Kanda, Canto IX, Sloka 38). And for Surpanakha, nothing mattered. She was a vile and characterless woman, the Poets say. ‘asaivil aatral sUrpanakai,’ Surpanakha who possessed great physical strength ‘aaNaaip pirandhaar pin thodarndhu,’ went behind any man that she set her mind on ‘pasayum nenjarm thamai ellam,’ and if that man happened to like her, ‘parthavaaga vasIgariththu,’ made him her husband) and pursed a wayward life with him until she could get her next man) ‘isaivu illaar thamai ellaam eduththup pudaiththuth thinnumaal,’ she would kill and gobble that person who did not consent. And here lies the clue to her lascivious behaviour with Sri Rama.

Happily Vibishana was totally different. His mind was ever established in rectitude; he was highly self-controlled; lived on a spare diet and was given to the study of Vedas.

Kubera continued to visit his father. One day he arrived in the Pushpaka Vimana. Kaikasi saw him and in her motherliness she desired that her son followed his example and come up in life and be like his half-brother. She called Dasagriva to her side and pointed to Kubera. “Son, look at your (half-) brother, Vaisravana, full of lustre; look upon yourself, who are so poor, though equal to him as a brother. Make every effort, so that you too become like him, O Dasagriva! You have limitless prowess, my son!” (Ibid, Sloka 42-43).

Kaikasi believed her son would emulate the example of his elder half-brother. But instead, she had unknowingly sowed the seeds of jealousy in the heart of Dasagriva. Instead of following the footsteps of Kubera and equalling – or excelling him – he decided to dethrone him by performing penance. He immediately vowed to his mother, “I swear to you truly, I will rise equal to Vaisravana and even excel him in respect of power; give up grieving in your heart”. (Ibid, Sloka 45)

He took Kumbakarna and Vibishana along with him and reached the ‘kondrai vana’ says OttakUththar. Valmiki gives the name of the place where Ravana performed his penance as Gokarna.

Getting Lanka back

Dasagriva was blessed with all that he desired. He was prompted by Sumali to get Lanka back from Kubera…

Dasagriva’s severe penance lasted ten thousand years. He would sever one of his heads with his own hands at the end of every thousand year and offer as oblation in fire to Brahma on whom his mind was set in penance. When he was about to cut his tenth head, Brahma appeared before him and asked for what he desired. Ravana asked for immortality. ‘Immortality is not possible in your case,’ said Brahma. ‘Ask anything except immortality.’

Was immortality really an impossible boon for Brahma? This needs some application of mind. Just after three verses (in the Uttara Kanda of OttakUththar) we see Brahma appearing before Vibishana. ‘nallaai, arathaik kai vittup pollaa idumbai varinum naan polladhana seyyadhu ozhiga,’ he pleads. Let my mind always be set on the path of Dharma. Let me not swerve from the path of righteousness, even in face of extreme difficulties. ‘pOril enai piramaadhigaL vellaadhu ozhiga.’ Let me not be defeated by any of the celestials in war. Vibishana asked only for these two boons. Brahma grants them and adds, ‘avai ellam perudhi nee.’ May you be blessed with all that you desire. ‘endrum iravaadhu iruththi.’ (I give you one more blessing.) May you live for ever. Be immortal.

Vibishana was granted siranjIvithva even when he did not ask for it. But Dasagriva was denied. ‘It is not possible in your case,’ Brahma says. It is very clear beyond any doubt that He did not want to bless this gargantuan egotist who respects nothing but what he desires with eternity. Perhaps that was the reason why He did not appear before him for such a long time and he was left with no choice when Dasagriva prepared to offer himself in the sacrificial fire by cutting off his last head.

Our reading of the situation is strengthened by the following verse when Brahma appears before Kumbakarna. ‘Do not grant him anything,’ the celestials plead with Him. ‘If you do so, ‘paRippaan kaiyil sitrarivaaL koduththaai,’ they say. It will be like equipping a robber with a divine weapon. And at His behest Saraswathi takes charge of his faculty of speech due to which Kumbakarna asks for ‘nidhrathva’ instead of ‘nithyathva.’ Somnolence instead of perpetuality. ‘Amen’ blessed the Lord and disappeared. Kumbakarna had to go through great difficulties to get the duration of his sleep, reduced.

Left with no choice, Dasagriva then asked for an elaborate boon in which he asked for protection from death from a long list of various forms of life. He did not include humans in the list, for he had scant respect for the strength of this ‘puny’ race.

On his return from the penance, Sumali, the maternal grandfather of Dasagriva was extremely glad and chalked out the first venture for him. ‘Your first job is to get Lanka back to us.’ We see a streak of goodness in Ravana at this time. ‘Lanka belongs to my brother, Kubera! How am I to ask for it from him? Would it not lead to a war with him? Am I supposed to wage a war with my own brother?’ But even this streak is soon rubbed off from his heart by Prahasta, the maternal uncle of Ravana. ‘There is really no relationship when it comes to such matters. You are not supposed to think of Kubera as your brother, when you face him in war.’

Prahasta was sent to Kubera on behalf of Dasagriva who demanded that Lanka was built by his grandfathers and has to be handed back to him. ‘en arasum en padhiyum en thambiyinadhu andrE,’ thought Kubera. My kingdom and my land in fact belongs to my brother. ‘enakku en thambi sonnnapaid seyvEn.’ I will listen to his words and will do as he desires. And he promptly handed back Lanka to Ravana and as advised by his father Visrava, he created his own kingdom in the Himalayan region.

Dasagriva, who desired his ancestors’ land, got it back. But he was not satisfied with it. He arrogated the Pushpaka Vimana that was gifted to Kubera as well. But Kubera didn’t mind.

The war with Kubera

The good piece of advice that Kubera sent to Ravana through the messenger set him on fire. He decided to go on war against Kubera…

After establishing his kingdom in Lanka, Dasagriva gave Surpanakha away in marriage to Vidyujjihva (referred to as Vidrusinga by OttakUththar) who was the son of Danavas and son of Kälakä. Shortly thereafter when he was sporting in a jungle, Dasagriva met Maya, the architect of asuras, who was coming in his way, along with his daughter, Mandodari. Maya was quite impressed with this youth and by the fact that he was the descendant of Brahma, being his great-grandson and in the very spot gave his daughter away in marriage and in due course of time Meghanada – Indrajit – was born to them. The baby made a great noise at birth that resembled the rumbling of clouds and therefore he was christened as Meghanada.

In the meantime, the ‘boon’ that Kumbakarna earned by his severe penance started working and he went to sleep for thousands of years in a mansion built by Dasagriva. While the mighty Kumbakarna was asleep Dasagriva, invested with immense powers and invincibility could not but contain himself and he undertook his earliest of misdeeds. He killed hundreds of sages, Yaksas and Gandharvas. He overran the garden of Indra and laid it waste. He dissipated rivers, broke trees and clove mountains and did whatever that pleased him with the test and show of his strength. He was happy and comfortable with exhibiting and establishing his strength, power and prowess and striking terror everywhere and he needed no reason for indulging in such acts. It is like a boy carrying a newfound dagger around. The boy would try the knife with anything and everything that he thinks fit to be cut. This mania is also known as trigger-happiness in our days.

Kubera was worried at the misbehaviour of his brother and sent a messenger to him to warn him of the consequences. “Quite enough of what you have done so long; establish yourself fully, if possible, in better ways. I have seen the Nandana grove (the pleasure-garden of Indra) laid waste by you. I have heard of the Rishis who were killed by you. I have (also) heard of the preparations of the gods against you. O leader of the Rakshasas, you have repeatedly disregarded me; still it is the duty of the relations to save the youngsters when they misbehave.” (Valmiki Ramayana, Uttara Kanda, Canto XIII, Sloka 18-20)

Kubera’s messenger then narrated the story of how Kubera lost his left eye when he merely looked at Uma, when he was at Kailash, just to know who she was and how he had to perform penance for eight hundred years at the end of which Lord Shiva appeared before him and restored his sight, besides becoming his friend. ‘Do not think that you are very strong today. The people who have been wronged against by you would hit back very strongly one day. It is my duty as your brother to forewarn you.’

Ravana was enraged and he killed the messenger and gave his body away to Rakshasas to feast upon. He could not control himself now. The good piece of advice that Kubera sent to him through the messenger set him on fire. He decided to go on war against Kubera and marched on to his city with a great army with Prahasta, Mahodara, Marïcä and others. Kubera could do nothing but to defend his city. He had to fight back, much against his will. ‘arivu illadhavarkku arivana solluvaar avardhamm irudhi eydhuvaar ennum adhu indru kai kaNdOm,’ Kubera told Dasagriva in the battlefield. ‘Now I understand that it is not right to try to mend the ways of a fool, for such an effort always leads to the destruction of the person who tried to do so.’

How can Dasagriva bear these words! This was too much for him. After a long battle, he struck Kubera with his maya on his head. Kubera lost his consciousness and at that time Ravana took possession of his Pushpaka Vimana and flew away. Kubera could have stopped him. But he did not make any attempt to recover it from Dasagriva forever.

And it was the first flight in the Pushpaka Vimana that led Dasanana – Dasagriva – to earn his first major curse from divine forces and also to the earning of his name Ravana.

Curse of Nandi

That shakes us out of the belief that Dasagriva was a devotee of Lord Shiva right from the beginning. He has not been so, so far.

Laying his hands on whatever he could and plundering the city of Kubera, Dasagriva filled the Vimana with whatever he could loot and turned the aerial car back to Lanka. He flew over the thicket of reeds where Lord Kartikeya was born and the Vimana stopped in midair and did not ascend the mountain over which he wanted to fly. Puzzled by this sudden development, as he was discussing the possible causes with his ministers Nandiswara, the divine bull of Lord Mahadeva appeared before him. Dasagriva was not aware of the fact that it was Mount Kailash and it didn’t really matter to him.

“Turn back, O Dasagriva! Lord Sankara is sporting on this hill; (hence) it has been rendered inaccessible even to Suparnas, Nagas, Yaksas, gods, Gandharvas and Rakshasas, nay to all created beings,” warned Nandi. (Valmiki Ramayana, Uttara Kanda, Canto XVI, Sloka 10 {Part})

Dasanana turned haughty and impudent. Despite his sound grounding in the scriptures, he could not realise where he was standing and whom he was speaking to. “Hearing these words of Nandi and alighting from the Pushpaka, and his earrings shaking on account of his wrath and his eyes coppery through indignation, Ravana sought the foot of the hill, saying, ‘Who is this Sankara?’” (Ibid, Sloka 10{Part}-12) he retorted.

That shakes us out of the belief that Dasagriva was a devotee of Lord Shiva right from the beginning. He has not been so, so far. Nandi explained to him in detail that the aerial car cannot fly over Mount Kailash and he has to circumambulate. Unable to accept the reasoning and once again letting his fiery temper loose, Dasanana laughed at Nandi and addressed him as a ‘Monkey,’ referring to his face and uttered many a disrespectful word to him.

Nandi was angered. ‘kurangu mugam endru enai igazhndha un ilangai nagar thannil kurangugaL pugundhu nani kondriduga nin kulanai,’ he cursed. Since you called me a monkey, let monkeys invade your country and wipe your race from the face of the earth. “…since deriding me in my monkey-form, you burst into a loud laughter resembling a stroke of lightning, therefore monkeys will be born to destroy your race. They will possess my valour; they will have a lustrous form like mine. They will have claws and teeth for their weapons; they will have the speed of the mind; they will be frantic in fight; they will be proud of their might; they will look like moving mountains, O cruel one! Gathering together, they will take away your excessive arrogance and pride of physical superiority along with your ministers and sons. O Rakshasa, I can kill you even now; but you shall not be killed inasmuch as you are already killed by your misdeeds.” (Ibid, Sloka 16-20)

That curse of Nandi did not strike terror in Dasagriva. Instead he turned cheekier. ‘You do not seem to realise my might and my power. By what power does your Shiva sport continually like a king? Go and tell him that the time has come for him to realise the danger in which he is placed now. If my Pushpaka Vimana cannot fly over this mountain, I will pull it out by its roots and throw it aside, to make way for my aerial car to fly. I will not circumambulate.’ So saying, he put his hands below the hill and lifted it up in no time and the hill shook violently.

The Poets draw a very beautiful picture. As Dasagriva lifted the hill up, it shook violently. It made Lord Shiva who was seated on the hill and his attendants to slip from their position. Uma, who was seated by his side, slipped to and hug her Lord and clung to Him at that moment. ‘Udalai marandhu umai madandhai aranaith thanam urath thazhuvinaaL.’ Uma who was in a playfully quarrelsome mood and showing signs of pseudo-sulkiness, forgot all that and embraced Her Lord immediately!

Thus he became Ravana

He let out a wail so loud that it shook the directions. ‘Collect yourself Sire, calm down. Sing the praise of the Lord instead,’ advised his ministers…

Dasagriva stood like a hill under the mountain with all his twenty arms stretched up like a heavyweight champion lifting for the Records. ‘My Lord! The Mountain is quivering,’ trembled Uma. ‘piraich chadai mudik kadavuL pon thiru adip peru viral thalayinaal neruk ena azhuththida,’ the Lord who wears the crescent moon in his tresses, pressed is big toe and the mount fell on Dasagriva. He was caught under its massive weight. More than the weight of the mountain, the pressure of the big toe of the Lord in the hill was unbearable for him.

He was crushed under the mountain, his ministers standing witness to his vaingloriousness waning before the glory of the Lord. “When his arms were thus crushed, the Rakshasa in fury raised a cry all of a sudden. All the three worlds were shaken by it. His ministers took it to be the crash of thunder (which takes place) at the end of the world-period. At that time (even) the gods with Indra at their head stumbled on the way. Even the mountains became turbulent and the mountains also shook.” (Valmiki Ramayana, Uttara Kanda, Canto XVI, Sloka 29-31)

He let out a wail so loud that it shook the directions. ‘Collect yourself Sire, calm down. Sing the praise of the Lord instead,’ advised his ministers. “Propitiate Mahadeva, the blue-necked God, and the husband of Uma, O Dasanana, we do not see any protector other than Him. In all humility seek refuge in Him by singing His praises. Sankara is compassionate and will become gracious to you when gratified.” (Ibid, Sloka 32 and 33)

Just moments ago Dasagriva croaked with the question ‘Who is this Sankara?’ to Nandi. Pain is the only language that persons belonging to the cadre of Dasagriva understand. They listen to the language of might, the language of power and the language of punishment and only to these. This has been the mindset of all persons even to this day. We are able to see at least a trace of this attitude in Mohammed Alis and Tysons and their likes. However it cannot be said that the effect lasts forever. Not so in the case of Dasagriva, at least. Soon we are going to see Ravana posing the question, ‘in what way Narayana is my equal?’

Anyway, Dasagriva listened to his ministers – may be for the only time in his entire life! – and respectfully bowing to Him, he glorified Him by singing passages from the Sama Veda in His praise. Though Valmiki has not mentioned this, OttakUththar describes the way Dasagriva sang His glory.

‘thannadhu thalayil ondraith thadindhu,’ he severed one of his heads ‘than kayil saaththi,’ held it in one of his arms ‘in nan narambil thandhu,’ made strings out of his nerves ‘pannarum sama vedam parivudan paadal utraan,’ he sang His praise from the Sama Veda, with devotion. He did so in the beginning only in the belief that he would be relieved of this pain if he sang His praise. But the depth of the verses and excellence of his music slowly uncoiled and held him in their grip. He sang with true devotion. This went on for a thousand years and Lord Mahadeva was pleased with him.

“O Dasanana I am pleased with your manliness, a hero as you are, as well as with your encomium. Since (the denizens of) all the three worlds were set a crying, seized as they were with fear by the fierce cry which was let forth by you when you were crushed by the hill, therefore O king, you will go by the name of Ravana.” (Ibid, Sloka 36 and 37)

‘If you are pleased with me my Lord, grant me these boons,’ Ravana asked. “I have (already) secured immunity from death at the hands of gods, Gandharvas and Danavas, Rakshasas, Guhyakas, Nagas and others who are mightier than these. I do not reckon the human beings, O Lord, because they are regarded by me as very insignificant. A boon of long life has been secured by me from Brahma, O destroyer of Tripura! Give me the remaining lease of life sought by me and also a weapon.” (Ibid, Sloka 41 and 42 {Part})

Mahadeva blessed him with a very long life – a life of three and a half crore years – and his own sword.

The word Ravana means ‘one who wailed loudly.’ Dasagriva was known by the name ‘one who wailed loudly’ for the rest of his life. And he was so proud of it!

Ravana charmed

I am quoting from Valmiki just to show how bland, lascivious and low Ravana could sound in the presence of women who could charm him…

After being blessed by Sankara with a long lease of life and his own sword, Ravana prowled the earth, vanquishing any Kshatriya king of standing who is possessed of exceeding valour. Many of them – valiant as they were, defied him, refused to obey him and met him in the battlefield – died in war befitting their warrior clan. And there were others who thought that it was part of wisdom to accept his supremacy as a battle would serve no useful purpose when their defeat was writ large when Ravana entered their city, desirous of a test of strength. Ravana accessed many a crown during this period of dhik vijaya. And he cannot be found fault with for this act of taking his flag everywhere. A king has to expand his frontiers and administer them effectively. His kingdom can be as large as his ability to administer it. We see Karna undertaking dhik vijaya on behalf of Duryodhana and Arjuna doing so on behalf of Yudhisthira in the Mahabaratha.

During such a time, Ravana came across a hermitage in the Himalayas where he found a comely maiden wearing the skin of a black antelope and with matted locks, immersed in deep trance. Ravana’s mind was fired with lust the moment he set his eyes on her. He wanted to possess her that very moment. ‘Why should you perform penance here? ‘unnai nOkki ulagam seyyum thavam thanna nee seyath thakkadhu andru.’ ‘It is not befitting you to sit in deep meditation and perform askesis (to attain something) when the entire world would perform a penance to attain you! Why are you sitting here? Who is your husband? Tell me in detail.’

I am quoting from Valmiki just to show how bland, lascivious and low Ravana could sound in the presence of women who could charm him. “Who is your husband, O lady with a comely face? He who enjoys you, O timid one, is indeed a very fortunate person in this world.” (Valmiki Ramayana, Uttara Kanda, Canto XVII, Sloka 6)

She was Vedavati, daughter of sage Kusadhwaja, son of Brhaspati. She was born when her father was reciting the Vedas, and as an incarnation of the Vedas. She was therefore christened as Vedavati. Though hundreds of Yaksas, Nagas, Rakshasas and others vied with one another to win her hand Kusadhwaja turned all of them down. He sincerely believed and was firm that she could be given in marriage to none other than Narayana Himself. Hearing this, Sambu, a king of Daityas killed Kusadhwaja when he was fast asleep.

Vedavati, left to herself, in the forest set her mind on Narayana from that moment. She was performing penance with intention of offering herself to her Lord. Though Ravana sounded haughty and low, Vedavati, who was playing the host, was polite in her words and narrated him her story. “Having taken this vow, I am performing Tapas, O best of Rakshasas, I have told you all this. Narayana is my husband and no one other than that Purushottama. Desiring to secure the hand of Narayana I am observing this hard penance. O king, by dint of my Tapas I know everything that exists in the three worlds. I have come to know who you are. You may go, O son of Visrava.” (Ibid, Sloka 18 and 19)

That did not bring about any change in the attitude of Ravana, in the least. He descended from his aerial car. ‘Your effort to attain merit would befit only old men, O comely one! You are so very young and beautiful. Your youth is passing away and is wasted. “O blessed one, I am the king of Lanka known as Dasagriva. Become my wife and enjoy (all) sense-delights as it suits your pleasure. By the way who is that whom you speak of as Vishnu? He whom you wish to secure, O good lady, is not equal to me in valour, Tapas enjoyment and strength.” (Ibid, Sloka 23 and 24 {Part})

The curse of Vedavati

But Ravana was made of a different material. He did not listen to her. It was not the heart of the woman that he was after!

As we were discussing earlier, this is the quality of Rakshasa. Rakshasa is not someone who is born in a particular race. Anyone who wishes to possess another, disregarding his or her desires is a Rakshasa indeed. The above piece of dialogue of Ravana, we are going to see, is a standard, unchanging one that Ravana uses – or he thinks he uses – as bait. That continues till his meeting with Sita.

Neither Ravana nor Surpanakha had any consideration for the feelings of the other person whose hands they were seeking. They never realised that winning somebody’s hand in the first instance requires the winning of that somebody’s heart as well. They had scant respect for the feelings and desires of the other persons whom they desired to possess. They never thought of the other person as a being with life. They were mere objects for them to own, rather than a person to live with for the rest of the life.

‘Be mine and enjoy all this. Enjoy all that is mine,’ was their first refrain. ‘I will be your slave,’ would be their second. What they wanted to own was always ‘the best of all.’ This kind of a desire is born more out of the feeling, ‘I am the biggest; I am the strongest; I am the best of all and therefore I must own all that is best and excellent,’ rather than a genuine feeling of love towards the other person. We will see this soon when Kamban introduces his Ravana in the Aranya Kanda and once again in the Sundara Kanda.

Ravana’s very first approach to Vedavati establishes this attitude very clearly. ‘Your Vishnu is no equal to me! In what way is he a match to me? Why don’t you choose me instead and enjoy all the sense-delights that suit your pleasure.’ ‘Do not speak of Vishnu thus,’ warned Vedavati and asked him to leave.

But Ravana was made of a different material. He did not listen to her. It was not the heart of the woman that he was after! He wanted to own her body after all! He lunged forward and pulled her by her hair. Vedavati cut her hair off to release herself from the hold of this demon. Ravana then pulled her by her hand. ‘maiyaar kuzhalaaL than malark kaiyinai kaiyaal avan mutidalaum,’ even as he caught hold of the hand of her who had thick, black and long hair, ‘neyyar azhalaam endru nindru eriya,’ she turned red with rage and stood like a solid, single tongue of flame fuelled by ghee. Hastening to end her life, she kindled a fire and before falling into the leaping tongues of flame, she turned to Ravana. ‘seyyaar vadivaaL ivai seppinaLaal,’ She who had turned red as fire told him thus.

“Insulted by you, O ignoble man, I no longer desire to live. I will therefore, enter the fire before your very eyes, O ogre! As I have been insulted by in this forest by you, O sinner, therefore, I will be born again for your destruction. It is not possible for a woman to kill a man of sinful resolve. And if I pronounce a curse on you, (my reserve of) Tapas will be lost. If I have done anything meritorious or have given gifts or tended the sacred fire, I will surely appear as Ayonija (not born of the womb), the pious daughter of a virtuous man.” (Valmiki Ramayana, Uttara Kanda, Canto XVII, Sloka 30 {Part} to 34 {Part}) So saying, she leapt into the fire and performed self-immolation before Ravana. Ravana did not stir. Killings and committing of suicide was nothing new to him. It was part of his everyday life after all!

‘She was known as Vedavati in the Krta Yuga, O Rama!’ paused sage Agasthya, who was narrating the story to Sri Rama. ‘She again appeared in the Treta Yuga as the daughter of the high-souled Janaka. Since she came out of the furrow, she is called Sita.’

Curse of Rama's Ancestor

Ravana poked fun at the Ikshvaku dynasty. 'You should have surrendered to me! What did you gain now, by resisting me!

Undaunted by the curses piling on him Ravana continued his dhik vijaya. He established his victory over Marutta who was offering a sacrificial fire, attended by Indra, Varuna, Yama and other celestials. Marutta who was challenged by Ravana for a duel rose from the sacrificial offerings but was stopped by Brahmarishi Samvarta (brother of Brhaspati), who was conducting the offerings. 'The sacrifices should not be left unfinished. 'There is no use in fighting with the Asura. Do not pay heed to him. Continue the Yaga,' said Samvarta in the belief that Ravana would not proceed any further if Marutta did not respond to his challenge, that too, when engaged in sacrificial offerings.

But what sense of values did Ravana have! He once again showed the metal that he was made of. He destroyed the Yaga, killed the sages who were assembled there and drank their blood. Indra, Varuna, Yama and other celestials who were present in the sacrificial grounds camouflaged themselves in the forms of birds and animals and escaped the rage of Ravana. Fully sated, by his acts, he left the place loudly announcing his victory over Marutta and others.

Great kings fell at his feet and accepted their defeat. Ravana reached Ayodhya, which was then ruled over by Anaranya, an ancestor of Rama. 'This is my mandate,' croaked Ravana. 'Either give me battle or accept that you are defeated by me.' Anaranya had heard of Ravana and was aware of the fact that Ravana was marching on his city and had collected his army in preparation.

Anaranya resisted him. He fought furiously to stop Ravana. But his army was soon reduced to mere corpses, flowing blood and bleeding soldiers. Anaranya himself, who was engaged in a duel, fell down from his chariot with a blow from the palm of Ravana on his head. Ravana poked fun at the Ikshvaku dynasty. 'You should have surrendered to me! What did you gain now, by resisting me! Is there a single soul in all the three worlds to resist Ravana? You must have been lost in sense-pleasures and would not have heard of me or would have ignored reports about my victory over the kings in their hundreds,' he scoffed.

Anaranya, who was sinking at that time, was touched to the quick. "What can be done by me now?" he asked. "For death is inviolable indeed. Surely I have not been vanquished by you O Ogre, who are indulging in self-praise. I stand destroyed by Fate alone and you are a mere instrument (in the hands of Death). What can be done by me precisely at this moment when my life is coming to an end? Thank God, I have not been averse to fighting, O Ogre, and have been killed while fighting. Since you have insulted the race of Ikshvaku, I shall pronounce a curse on you." (Valmiki Ramayana, Uttara Kanda, Canto XIX, Sloka 26 {Part} to 28 {Part})

'kaalaththinai gnalaththavar evarE kadappavar?' Who can (ever) cross the limits drawn by Fate? 'aalak kodu manathOi! avamadhiththai ennai,' You insulted me O you whose heart is made of the most potent of venoms. 'adhanaal,' Therefore, 'kolath dasaradha raaman, en kulaththOn,' Rama (who) would be born to King Dasaratha of my clan, 'kodum kanayaal,' by his sharp arrows, 'thaalak kulai pOl nin thalai tharai vIzhga!' may your heads be severed and fall on the ground like a bunch of palm fruits.

A quality of Ravana that emerges consistently in all these scenes is that Ravana never repents when he is cursed. He does not plead for being forgiven. He does not ask for ways to obviate the effects of the curse. He just moves away from the spot, either laughing or announcing his victory. The curses never go into his heart; he never reacts to them and he never bends for any reason, the Mount Kailas incident being an exception.

Escapes death for the first time

‘Why should you waste all your time and energy on mortals? Better fight with Yama Time. Fight with those who are your equals. Leave these poor mortals…’

On seeing Ravana killing and overpowering kings in their thousands, Narada, who is known for his sense of humour and practical jokes went to the court of Ravana. ‘It is not proper for you to kill human beings O mighty Ravana!’ he said. ‘You are almost an immortal. You cannot be killed even by the Gods. When that being so, what great purpose could there be for you to go after these mortals who are already troubled by their own problems, countless diseases, old age, infirmity and death? These poor souls do not know what lies in store for them and spend their time in various pursuits. You are spoiling your reputation Ravana, by picking up quarrels with these weaklings. Listen to me. I have a better avenue for you.’

“Deluded by fondness for their mother, father and son, and airy projects relating to their wife and other relatives and fallen (from virtue) man does not foresee his own suffering. Therefore what will you gain by harassing as you do this world (of mortals) which is already undone by delusion? O friend, the world of mortals stands already conquered by you; there is no doubt about it. All these beings needs seek the abode of Yama; therefore, O scion of Pulastya, subdue Yama, O conqueror of hostile cities! When he is conquered all stands (automatically) conquered; there is no doubt about it.” (Valmiki Ramayana, Uttara Kanda, Canto XX, Sloka 14-16)

‘Why should you waste all your time and energy on mortals? Better fight with Yama who rules over Time. Fight with those who are your equals. Leave these poor mortals who are no match for you in any respect.’

And before Ravana could reach the domain of Yama, Narada reached there and announced the ‘grand design’ of Ravana to overpower him. Well, a fierce battle ensued, which is described in almost three cantos. Yama finally decided to use his kala-dhanda – the rod of destruction – and wielded it high up in the air. Before he could hurl it, Brahma appeared before him. ‘He has the promise of a long life from me and also from Lord Shiva. You cannot kill him because we have given our word for his protection,’ he said. “Indeed this rod of destruction of immeasurable splendour, which is unfailing in relation to all beings and is attended with death, was created by me of yore. Therefore, O gentle one, this rod must not be hurled on Ravana’s head by you; for, in the event of its falling, none will survive even for a little while. In both cases – even if this ten-headed ogre dies or fails to die in the event of this rod falling on him, falsity of (my boons) will be the result.” (Ibid, Sloka 43-45)

‘If Ravana dies, my boons to him granting protection are nullified. They become empty words. On the other hand, if he does not die, this kala-dhanda which was created by me and is intended to be unfailing, would fail. In both cases, it would be my words that would stand defeated. Therefore, do not hurl the rod of destruction on Ravana.’

‘You are our master,’ said Yama. ‘I will not use it against Him as ordered by you. And if I cannot use it against him, there is no use in my standing in the battlefield against this fellow and so I withdraw.’ Yama had no other option but to withdraw from the field.

As usual, Ravana took advantage of the situation and announced his victory, not realising that it was a tricky situation that saved him. One cannot say that he did not realise it. He did not simply acknowledge it. This situation is almost similar to what happened in Mount Kailash. We see Ravana in a boastful mood always, proclaiming his prowess of lifting the mountain, always hiding and silencing others from mentioning what actually happened there. Have we not seen his likes around us!

And if the grand design of Narada did not fructify in bringing about the end of Ravana, it at least helped in stopping Ravana from killing mortals.

Curse of celestial maidens

Many believe that Ravana was a virtuous person, having delved deep in scriptures. But what the Uttara Kanda depicts is a totally opposite picture…

There is a general belief among many that Ravana did not have any fault in his character and that the only blunder in his entire lifetime was to have fallen in blind love with Sita. Many even go to the extent of claiming that he was a gentleman to the core since though he imprisoned her, he did not touch her and was patiently waiting for her acceptance. But the Book paints a diametrically opposite picture.

The list of exploits and escapades of Ravana is very long endless – his victory over the Nagas, his fight with the Nivatakavacas, whom he befriended at the end on the advice of Brahma his war with Varuna, to mention a few. Brahma appeared before Ravana and Nivatakavacas when they were fighting and told them that he favoured friendly ties between them as they were equals in prowess and that none of the two could establish a clear win over the other. Ravana learnt his conjuring tricks from Nivatakavacas. This was followed by the battle with Kalakeyas during which time Ravana killed them all, without realising that Vidyujjihva, who was the husband of his sister Surpanakha was one among them.

On the other hand, his weakness for the fair sex is spoken elaborately in the Book. There is for instance, the story of Ravana carrying off numberless women forcibly in his aerial car when returning from the battle with Varuna. “While returning (home) highly rejoiced, the said Ravana of perverse soul bore away on the way the virgin daughters of kings, Rishis (the seers of Vedic Mantras), gods and Danavas. Killing the kinsfolk of the maiden or woman whom he actually found to be comely, the ogre would forthwith shut her up in his aerial car. In this manner he lifted into his aerial car virgin daughters of Nagas, nay, those of ogres, demons and human beings as well as those of Yaksas and Danavas,” says Valmiki. (Valmiki Ramayana, Uttara Kanda, Canto XXIV, Sloka 1-3)

And Valmiki goes on to narrate the wailings of these poor souls who were forcibly carried away against their will. “How, I wonder will my son actually fare without me? How will my mother and brother, completely submerged in an ocean of grief get on? Oh, how shall I do without that husband of mine?” (Ibid, Sloka 13-14)

Here is abundant proof, if proof were needed, that lets the material that Ravana was made of, out. He did just anything to appease his hunger. He did not have any respect for values. The above Slokas clearly establish that women who were married and were mothers of young children were in the aerial car whom he carried away by force.

And it is this curse of the maidens, which is spoken about again and again by Vibishana and others in the war council and at other times. “Ah, though holding fast to evil conduct, he does not feel disgusted with himself; the prowess of the evil-minded fellow is for that matter entirely becoming of him. This act of laying his hands on others’ wives is (quite) unworthy of him. Since this wretch among the ogres takes delight in the wives of others, hence the evil-minded fellow will undoubtedly meet his death through the effort of a woman alone.” (Ibid, Sloka 19-20)

Taking by force and keeping in isolation for a time has worked for Ravana in achieving his purpose. Physically weak, psychologically wrecked and finding no purpose in existence after some time, a good number of them must have yielded to him much later. And it is this kind of seasoning and experience that impelled Ravana to think that Sita could be brought to his way in a similar manner. Such kind of scheming is not possible for plain minds, otherwise. A scholar in scriptures, no doubt; a person who spent a good part of his life in penance, notwithstanding; one who turned into a devotee of Lord Shiva later, not denied; Ravana had never had respect for values, for the feelings of others and had his way with everyone by force and threat. Here lie the clues for his behaviour later with Sita.

Curse of Kubera’s son

Ravana violated Rambha, who was his own daughter-in-law in all fairness, and the curse of Nalakubara shook him to the core for the first time….

As we have mentioned earlier, Ravana continued his wanton and vile ways despite the number of curses that were heaped on him. They never had any effect on him in the least. So proud was he about the boons that he had received from Brahma and the blanket protection that he enjoyed. Vibishana chides him and warns him of the consequences of this acts several times. But the pious Vibishana was seen as a mere ‘cow’ – a coward who is incapable of rising up to ‘his standards.’

We have so far seen quite several of the curses on Ravana and that he had always been maintaining his cool. There was one curse of course that shook him to the core and was probably the one which was responsible for the safety of Sita who was kept in isolation for ten months in Lanka. But that cannot however be said that that was the only shield that protected Sita. ‘I can take care of myself,’ she says to Hanuman. ‘I can turn this universe into ashes with a single word of mine, what of this Lanka, the size of a mustard seed?’ she proclaims and adds, ‘but I restrain myself from doing so, for that would deny the opportunity for Rama to come in search of me and take me away from this demon, establishing his valour. And that’s the only reason for my not doing so.’

Coming back to Ravana. Ravana once camped near the city of Kubera, when coming back from his mission to sister Kumbinasi from the hands of the ogre Madhu. Kumbinasi was the daughter of Kaikasi’s sister. Kaikasi was, as we may recall, the mother of Ravana. After completing his mission, Ravana was resting in the vicinity of Kubera’s city. With a cloudless sky, a lovely atmosphere and the love-laden songs sung by Kinnaras and Vidhyadharas, he easily fell a prey to his own lust.

Unfortunately, he was not accompanied by any of his favourites. It so happened by sheer accident that Rambha, the celestial nymph, passed by. She was married to Nalakubara, son of Kubera and therefore in all fairness, the daughter-in-law of Ravana. Of course, Ravana was unaware of this fact at first, when she grabbed her to him. Rambha pleaded with him to restrain himself informing that she actually belongs to Nalakubara and the relationship between her and Ravana was far, far above carnal appeasement.

‘I can understand that if you are the wife of my son Indrajit. But you are the wife of my brother’s son! “The plea which you have given in the words, ‘I am your daughter-in-law’ holds good in the case of those who have (only) one husband. Celestial nymphs have no husband nor are gods committed to a single wife such is the eternal law obtaining in the realm of gods.” (Valmiki Ramayana, Uttara Kanda, Canto XXVI, Sloka 39)

Ravana violated her that day, though she kept pleading with him not to do so. She was not for this kind of an illicit relationship. Ravana, appeased and satiated left her alone. She went to her husband Nalakubara with folded hands and tears welling up her eyes and narrated him the entire episode. The enraged Nalakubara poured a little water in his palms and pronounced this curse on Ravana, sprinkling the water.

“Since, O blessed lady, you stand violated by him perforce, unwilling as you were, he shall no longer be able to approach any other young woman who is unwilling to accept him. When (however) stricken with love, he will violate a woman who is unwilling to approach him, his head will actually be split into seven pieces that (very moment). (Ibid)

Ravana was shaken for the first time in his entire lifetime. “Hearing of the aforesaid execration, which caused his hair to stand on end, Ravana, the ten-headed monster) felt inclined no more to copulate with women who were unwilling to approach him.” (Ibid, Sloka 59)

And that relieved all women, says Valmiki, who were devoted to their husbands and had been borne away by him.

Hari Krishnan

Ravana II