We are seeing the rise of Ravana to intimidate one and all. All these episodes happened before Ravana transgressed into the path of Rama. By the time Ravana came into the life of Rama, he was completely established as a demon whom everyone fear. It is this pride which is the reason to propel him into enmity with Rama and discard him as mere human. The reason behind feeling immense pride in his own abilities is developed during this time when he rises slowly and win wars against everyone, threatening the Gods. We had already seen in last post that Ravana went to Kailasa, faces Yakshas, defeats them all including the lord of treasures - Kubera or Dhanada. He even seizes the Pushpaka chariot from Dhanada after defeating him. Thus, his slow rise has started after thousands of years of immense penance. The boons he acquired added further strength by giving him immunity from death against all the celestial beings. This placed him in a good position to question the status quo of Gods and wage wars against them. Thus Ravana slowly evolves into an omnipotent force who threatens and defeats all and we can see in the following chapters how he creates a path for his own destruction and how he brought fear to heavenly beings.
In chapter 16, the story behind the origin of Ravana’s name is discussed.
Dashagriva, the formidable lord of rakshasas, had just defeated his brother Dhanada and was on his way to the clump of reeds where Mahasena was born. Upon his ascent up the mountain, he noticed that Pushpaka, a celestial vehicle that typically moved freely, was unable to advance. This peculiar situation prompted Dashagriva to inquire about the reason behind the obstruction. His insightful adviser, Maricha, speculated that some force must be preventing Pushpaka's movement.
At that moment, Nandishvara, a powerful follower of Bhava (Shiva), arrived beside Dashagriva. He boldly informed the rakshasa king that Shankara (another name for Shiva) was present on that mountain, making it impassable for various creatures including rakshasas. Enraged, Dashagriva attempted to determine who this Shankara was and descended from his celestial vehicle, Pushpaka.
Soon, he encountered Nandishvara, who resembled Shankara and held a spear. Dismissive of Nandishvara’s appearance and in his ignorance, Dashagriva laughed, failing to acknowledge the power behind this individual. However, Nandishvara, angered by this slight, warned the rakshasa king that because of his insolence, a lineage of vanaras (monkey-like beings) similar to Nandishvara's form would arise to ensure Dashagriva’s destruction. Despite the threat, Dashagriva was unperturbed and continued to defy the mountain and its guardian.
He boasted that he would destroy the mountain, which he claimed had hindered his progress and Pushpaka’s movement. With this declaration, Dashagriva attempted to lift the mountain, much like a beast lifting a tree with prey atop it. However, Mahadeva, amused by Dashagriva's futile efforts, simply pressed down on the mountain with the toe of his foot, crushing the hands of Dashagriva that were wedged underneath.
The pain inflicted upon Dashagriva caused him to emit a roar so loud that it echoed through the three worlds, instilling terror in humans and distracting the gods from their tasks. Yet, Mahadeva, seated calmly at the summit, was pleased with Dashagriva's show of ferocity and valor. He addressed the rakshasa king, commending him and bestowing upon him the name Ravana, which means "the one who makes the worlds scream," due to his terrible roar.
With this new name, Ravana was filled with confidence and was granted permission by Mahadeva to depart. Having accepted his name from the god himself, Ravana mounted his celestial vehicle, the vimana, and began to roam the earth with newfound purpose. He started to challenge and obstruct the mightiest kshatriyas, displaying his valor and strength as he journeyed through realms, embracing the legacy that Mahadeva had just conferred upon him.
Thus, the tale of Ravana's rise unfolds, marked by his encounter with divine entities and the fate that awaited him as a powerful figure in the mythos of the rakshasas and their timeless rivalry with the forces of good represented by the gods. The transformation from a mere rakshasa king to a legendary figure possesses a significant weight, symbolizing themes of pride, power, and the inevitable consequences of one’s actions in the grand tapestry of mythological history.
In chapter 17, the story of Vedavati can be known.
Ravana, the mighty rakshasa king, roamed the earth and found himself in a secluded Himalayan forest. There, he encountered a beautiful maiden, Vedavati, who was performing rigorous austerities and rituals, her long hair matted and dressed in a black antelope skin. Enchanted by her beauty, Ravana approached her with curiosity and desire, questioning her choice to engage in such severe penance instead of enjoying her youth.
Vedavati, responding to Ravana's inquiries, revealed her noble lineage. She was the daughter of Kushadhvaja, a revered brahmana rishi, who was known for his virtuous practices and adherence to the Vedas. Vedavati explained her ongoing austerities were in service of her father's desire for her to marry Vishnu, the supreme god, rejecting all other suitors, including those from among gods, gandharvas, yakshas, and rakshasas. This commitment stemmed from a tragic event: her father was killed by a powerful daitya king, Shambhu, who was furious upon learning that Kushadhvaja intended to give his daughter to Vishnu. With her father’s death weighing heavily on her heart, Vedavati pledged to fulfill his wishes regarding Vishnu.
As Ravana pressed her, questioning her desire for Vishnu amidst her beauty and youth, Vedavati fiercely declared her intentions. Despite Ravana's attempts to entice her and challenge her resolve, she remained steadfast in her dedication to Narayana or Vishnu, even calling him supreme amongst gods. When Ravana attempted to forcefully take hold of her, she resisted fiercely; despite his strength, Vedavati was not cowed. In a moment of defiance, she cut off her own hair and proclaimed that she would no longer wish to live in the presence of such oppression. She made the momentous decision to embrace death by self-immolation, entering a fire she had lit.
Before entering the flames, Vedavati announced her intentions with clarity: she wished for her soul to be reborn to fulfill her father’s wish, yet her mortal form could not endure the shame of being seized by a rakshasa. Vedavati’s curse would not be directed at Ravana, for she recognized that doing so would diminish her power accumulated through her austerities. Instead, her resolve was to be reborn as a virtuous daughter of another noble lineage, one who followed dharma.
As she walked into the fire, divine flowers rained from the heavens, honoring her sacrifice. Vedavati’s fortitude and sacrifices did not go unnoticed, and so her spirit was born again from the mouth of a plough in a field, likened to the flame of fire that emerges from a sacrificial altar. This rebirth took place in treta yuga, and though she was born of different origins, she retained the essence of her previous life. She was born from a plough and people referred to her as Sita. Thus, she was known once more as Vedavati, destined for greater developments in her destiny, hinting at a significant fate entwined with the mighty Ravana.
The tale of Vedavati paints a portrait of unwavering dedication, sacrifice, and the pursuit of dharma amidst overwhelming desires and adversities. Her story exemplifies the trials faced by those bound to fulfill noble aspirations, reiterating the idea that true virtue often comes at a great personal cost. This cycle of rebirth and commitment to a higher purpose would later intertwine with her identity as Sita, further validating her resolve and the overarching narrative of love, virtue, and righteousness that transcends the challenges faced in the corporeal realm.
In chapter 18, the Gods assume a thousand forms in fear of Ravana.
The rakshasa king Ravana soars through the skies on his Pushpaka vimana, after witnessing the self-immolation of Vedavati. His journey takes him to Ushirabija, where King Marutta is performing a grand sacrifice alongside the rishi Samvarta, renowned for his knowledge of dharma and akin to the esteemed Brihaspati.
The atmosphere is tense as the gods, fearful of Ravana's invincibility due to a boon he possessed, disguise themselves to avoid confrontation. Indra transforms into a peacock, Dharmaraja into a crow, Varuna into a swan, and the lord of wealth into a lizard. Ravana boldly approaches King Marutta, demanding a duel or an admission of defeat. Surprised, the king asks for Ravana’s identity, prompting a boisterous laugh from the rakshasa, who revels in his notoriety. He boasts about his triumph over his elder brother, Dhanada, declaring his might and prowess.
King Marutta, however, does not cower in the face of Ravana’s arrogance. He challenges the validity of Ravana's victory over his brother, rebuking him for deriving pride from an act deemed immoral and contrary to dharma. This accusation ignites a furious response; Marutta, incensed, prepares for combat.
Yet, just as the king is about to unleash his wrath, the wise rishi Samvarta interjects, asserting that engaging in battle would jeopardize the sacrifice and thus threaten the continuity of Marutta's lineage. He implores the king to consider the sacredness of his undertaking and the inherent uncertainty of battle, especially against a formidable opponent like Ravana. Persuaded by Samvarta's wisdom and concern, Marutta lays down his weapons, refocusing on the sacrifice.
With a sense of victory surging through him, Ravana declares his triumph, consuming the rishis gathered for the sacrifice, quenching his bloodlust. After he departs, the gods, returning to their divine forms, acknowledge their survival and express gratitude among themselves. Indra warmly addresses the peacock, wishing it well for its virtuous actions, promising to adorn its feathers with his thousands of eyes, a mark of favor. Similarly, Dharmaraja consoles the crow, assuring it of safety from illness, establishing a bond that will protect it as it interacts with humans.
Varuna grants the swan an exquisite appearance and a promise of unmatched joy while confirming the transformation of these beings due to divine blessings. Vaishravana, the master of wealth, presents the lizard with a golden hue, ensuring its beauty will shine for eternity. These boons not only serve as rewards but also as embellishments that enhance the essence of each creature's existence in a world heavily influenced by divine favor and the looming presence of evil.
The proceedings undeniably reflect a tapestry woven with admiration for dharma as the gods commend their allies, reinforcing their transformations as acts of divine love.
This concludes chapters 16, 17 and 18 of Uttara Kanda where we had seen Ravana face Nandishvara, dismisses him and cursed by Nandishvara that monkey forms or vanaras will emerge as forms of destruction for him. Ravana then tries to lift the mountain which is guarded and pressed down by Mahadeva. Unable to feel the pain, Ravana emits a roar which terrifies all beings and makes the world scream, earning him the name ‘Ravana’ which means the ‘one who roars.’ Buoyed by the name from Mahadeva, he begins to roam around the Earth fearlessly. Ravana then encounters Vedavati who performs austerities to marry Vishnu. Attracted by her beauty, Ravana forces her and catches her by hair. She cuts off her hair and having been oppressed decides to die. She is faultless and to avenge, she wishes to born again for his destruction. Thus, Vedavati in Krita yuga, gets her birth again in Treta yuga as Sita. By invoking Vanaras and Vedavati against him, he creates a path for his own downfall. After the self-immolation of Vedavati, Ravana proceeds to disturb the sacrifice of King Marutta where all the Gods present hide in the form of animals out of fear. We can see how Ravana continues his acts of atrocities further in the subsequent chapters.
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