We have started studying the last book in Ramayana - Uttara Kanda and it is my parallel exercise to present the subject in this space as I am reading it for myself. I never had this fortune to go through the content in this detail other than a simple outline of story. I am reading it for the first time as well which is more for the penchant to publish in this blog. Hence, I am seeking to replicate the text from existing English sources of the epic which have translated from Sanskrit. The original Sanskrit version is a beautiful poetic poem which very fortunate few can read who have the ability to understand. Most of our generation of Indians cannot comprehend this gem of a literature in its original form for obvious reasons. Hence, we are studying from the English summarized sources and updating the blog with further shortened text on the epic. We are in the last book, repeating this activity for quite some time and there is no doubt that reminiscing the epic in any form is the foremost solution for all our problems. Even though the unfortunate lot cannot read and understand in its original form, at least chanting a few slokas from this epic will bring us good fortune. Along with reading the detail on this subject, chanting few verses from its vast repertoire of 24000 verses across seven books can definitely bring us in good territory eradicating the evil around us.
In the last post, we had seen many renowned sages come to pay homage to Rama after slaying all the Rakshasas along with Ravana and enthroning the kingdom after 14-year exile. The sages have a conversation with Rama, detailing the lineage of Ravana and his rule from Lanka. Rama was taught about the important episodes around Vishravas, Ravana’s father and how Ravana became a protector of immense wealth. How Ravana has raised to his stature is all thanks to his lineage from Prajapati to Paulastya to Vishravas who all underwent immense penance that has been passed on to successive generations. That Ravana took immense pride in himself and became guardian of one of the greatest kingdoms, Lanka, which saw little comparison is all due to the great ancestral lineage and the boons he received. This topic would lead to further elaboration on origin of Rakshasas, how their enmity was formed with devas or Gods in the following chapters.
In chapter 4, the origin of Rakshasas and the boons they received was discussed after Ravana was said to be dwelling in Lanka.
This discourse of Agastya filled Rama with astonishment. “How was it that the Rakshasas formerly dwelt in Lanka?”, such was the question that Rama put to the ascetic, shaking his head and casting wondering glances upon him from time to time.
He said:“O Blessed One, the words ‘Formerly Lanka belonged to the Eaters of Flesh’ from your lips causes me extreme surprise. We have been told that the Rakshasas were the offspring of Paulastya and now, you affirmest that they owe their origin to a different source. Were Ravana, Kumbhakarna, Prahasta, Vikata and Ravani stronger than they? Who, O Brahmin, was their first king? What was the name of that one of terrific strength? For what fault were they driven out by Vishnu? Tell me all in detail, O Irreproachable Sage and, as the sun chases away the shade, so dispel my curiosity!”
Hearing Raghava’s fair and eloquent words, Agastya, amazed, answered:
“Formerly Prajapati created the waters, choosing that element as his source and, thereafter, in order to protect it, that lotus-born One generated all creatures.
Then those beings, tormented by hunger and thirst, humbly presented themselves before their author and enquired saying:—
‘What shall we do?’
“Whereupon Prajapati, smiling, gave this answer to them all:
‘Protect the waters carefully, O Sons of Manu!’
Then some said:—‘Rakshami’ (we will protect) and others ‘Yakshami’ (we will sacrifice). Thus addressed by those afflicted by hunger and thirst, the Creator said
“‘Those among you who have said “Rakshami” shall be Rakshasas and those among you who have said “Yakshami” shall be Yakshas.’
“On this, two brothers sprang up, named Heti and Praheti, the equals of Madhu and Kaitabha, who were Rakshasas, oppressors of their foes; and the righteous Praheti withdrew to the solitudes to practice asceticism, but Heti did all in his power to find a wife and, immeasurably intelligent and of great wisdom, he espoused the sister of Kala, a young girl named Bhaya, who was exceedingly terrifying; and that foremost of those possessing sons begot a son by the name of Vidyutkesha.
“The son of Heti, Vidyutkesha, was possessed of the splendour of the sun and grew like a lotus in a lake and that ranger of the night, having reached the bloom of youth, his sire resolved that he should wed. In the interests of his son he sought out the daughter of Sandhya, who was his equal in beauty, and Sandhya, reflecting ‘a daughter must inevitably be given to some stranger’ gave her to Vidyutkesha in marriage, O Raghava.
“Vidyutkesha, that ranger of the night, having received the daughter of Sandhya, began to divert himself with her as Maghavat with the daughter of Paulomi. After a time, O Rama, Salatantaka was filled with child, as a cloud is charged with water from the ocean.
“Repairing to the Mandara Mountain, the Rakshasi brought forth a child who was as beautiful as a cloud, even as Ganga had been delivered of an infant by the God of Fire. Having given birth to that child, she again desired to disport herself with Vidyutkesha and, forsaking her son, she rejoined her consort. Then the infant who had just been born and was as radiant as the autumnal sun, whose voice resembled the rumbling of a cloud, placing his fist in his mouth cried for a long time, and Shiva, who was following the Path of the Wind, mounted on his bull and accompanied by Parvati, heard the sound of weeping and with Uma beheld the son of the Rakshasi who was crying. Allowing himself to be moved by compassion by his consort, Bhava, the Destroyer of Tripura, made him equal to his mother in age and bestowed immortality upon him.
Thereafter the unchanging and imperishable Mahadeva bestowed an aerial car upon him that traversed space, in order to gratify Parvati, and she, on her side, also conferred a boon on him, saying:—
“‘The Rakshasas shall conceive instantly and give birth as they conceive; their children shall at once attain the age of their mothers.’
“Thereafter the highly intelligent Sukesha, proud of the favours he had received, having obtained this great fortune from the Lord Hara, began to range everywhere, displaying himself in his aerial car and resembling Purandara when he obtained heaven.
In chapter 5, the story of the three sons of Sukesha was discussed.
The lineage and exploits of a powerful rakshasa named Sukesha and his descendants forms the background of Rakshasas. Sukesha is gifted Devavati, by the gandharva Gramani, who bestows her in marriage to Sukesha due to his adherence to dharma and the boons he had acquired. Devavati becomes a contented partner, and through her, Sukesha fathers three sons: Malyavat, Sumali, and Mali, who are symbolically referred to as the "three eyes" of the rakshasa, embodying stability and strength.
These three sons, aware of their father's great success linked to his boons, decide to embark on a quest of austerity at Meru to seek higher powers. Their rigorous and terrifying austerities draw attention from the divine realm, prompting Brahma to appear before them. Affirming their dedication, Brahma grants them boons of invincibility, allowing them to conquer their enemies and live eternally. With these boons, the rakshasas become formidable and start to oppress the gods, as portrayed by their conflict with Indra and the celestial beings.
The rakshasas approached the architect Vishvakarma to construct a residence akin to Amaravati, the city of Indra. He reveals the ideal location for their city—Lanka, situated on the mountain Trikuta, highlighted as an impenetrable fortress, offering them security and dominance.
Following Vishvakarma’s counsel, the rakshasas establish their new stronghold in Lanka, where they thrive amidst lavish surroundings. Several notable rakshasa families and their procreation are introduced—Sukesha's sons take wives, producing several powerful offspring. For instance, Malyavat’s wife, Sundari, bears him numerous sons, including Vajramushti and Durmukha. Sumali, married to Ketumati, adds his own lineage with sons such as Prahasta and Kampana. Mali, meanwhile, is wed to the beautiful Gandharvi Vasuda.
These three primary families of rakshasas proliferated, becoming extremely influential and aggressive. They increasingly display their might, instigating chaos in the universe by disrupting sacrifices and rituals, showcasing their valor and strength. Their formidable nature allows them to wreak havoc on gods and rishis alike, underscoring the dire consequences of the boons granted by Brahma, ultimately tipping the cosmic balance.
This elucidates the relationship between Sukesha's lineage and their impact on the celestial order, illustrating themes of power, prosperity, and the inherent tensions between divine entities and rakshasas. This serves as a portrayal of how power, when placed in the hands of those who are unruly, can lead to substantial discord in the realm of gods, thereby resonating with timeless mythological motifs.
In chapter 6, Vishnu goes to the defense of the Gods after knowing about the Rakshasa atrocities.
In a time of great turmoil, the gods and rishis—steadfast practitioners of austerity—cried out for help as they were being slaughtered by the formidable Asuras, led by the sons of Sukesha. Driven by despair, they sought sanctuary with Maheshvara, the god of all gods. With hands clasped in supplication, they approached the three-eyed Kamari, pleading for deliverance from the torment inflicted upon them. The Asuras, emboldened by a potent boon granted to them, roamed freely, declaring themselves as mighty beings like Vishnu, Rudra, and others, showcasing their invincibility. The gods, terrified, implored Maheshvara for assistance in overcoming these thorns that afflicted them, urging him to take on a fearsome form and destroy their enemies.
In response to this heartfelt entreaty, Kapardi Nilalohita, the lord of numerous gods, declared he would not slay the Asuras himself, acknowledging their resilience. Instead, he advised the gods to seek refuge with Vishnu, the preserver, who had the power to vanquish their foes. Their spirits lifted, the gods then expressed their gratitude to Maheshvara and hurried to beseech Vishnu for aid. They addressed him with reverence, explaining that Sukesha’s three sons blazed with wrath because of the boon they had received, rendering them a dreadful threat.
They painted a vivid picture of their plight, describing the impregnable fortress of Lanka atop the Trikuta mountain where these Asuras thrived and instilled fear among the divine beings. The gods, in their fear, perceived Vishnu as the only one capable of delivering them from their dire situation, likening their terror to the mist that dissipates under the sun. They implored Vishnu, the deity who bestows freedom from fear, to act swiftly against those who oppressed them.
Amid these desperate requests, Vishnu acknowledged the rising threat of the rakshasas and their leader, Sukesha. He affirmed his understanding of their insolence, a consequence of the boon he had granted. Vishnu vowed to confront and eradicate the most dangerous of these adversaries in battle, thus bringing relief to the fearful gods who looked upon him with hope.
As word of the gods’ assembly reached Malyavat, one of the leading Asuras, he shared the news with his brothers, Mali and Sumali. They were incensed by the gods' appeals to Maheshvara and realized that they were perceived as a menace. Malyavat explained the situation concerning the boon that had fortified their power and the growing anxiety of the gods.
Determined to retaliate, the Asuras resolved to take action, rallying their forces to challenge the celestial beings. They prepared for battle, showcasing their strength from powerful chariots to fierce creatures, ready to march against the gods without fear. The atmosphere turned ominous as thunder rolled, and signs of imminent destruction manifested across the land and sky, profoundly stirring the hearts of the beings left in Lanka.
Undeterred, the Asuras pushed forward, confident in their might and defiance, led by Malyavat, Mali, and Sumali. They perceived no cause for retreat or fear, rallying the rakshasas under a banner of victory as they made their way toward the realm of the gods.
On the battlefield, Vishnu readied himself for the confrontation. Armed with the divine chakra and sword, he advanced against the Asura hordes. Surrounded by multitudes of celestial beings who praised him, he embodied the hope of the gods. The ensuing clash reverberated throughout the heavens, with Asuras and gods engaged in a tumultuous battle that would determine the fate of both celestial and infernal realms.
As the struggle unfolded, Vishnu harnessed his divine weapons against the rakshasas, an overwhelming force aimed at restoring balance and defeating the tumultuous power of Sukesha’s sons. This serves as a reminder of the ever-present conflict between divine forces and those who challenge them, an eternal struggle steeped in the rich tapestry of myth and legend, defining the order of existence in their world.
This concludes chapters 4, 5 and 6 of Uttara Kanda where we had seen Rama asking about the origins of Rakshasas in Lanka. Sage Agastya gives a detailed account on the origin of Rakshasas, the three sons of Sukesha and all the boons Rakshasas received and their rise to kill devas, rishis and gandharvas. It has been ultimately brought before Vishnu who has the power to destroy the formidable foes. It can be noted Rama is an incarnation of Vishnu, who was in duel with Rakshasas since long time. This battle with the first Rakshasas begin with Vishnu and we can see how it progressed in the subsequent chapters.
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