The Origin of Rakshasas and their Enmity with Gods

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.

Beginning of Uttara Kanda and Rama in Conversation with Sages about Ravana

We are done with our study of Ramayana once we parsed the contents of the six books from Bala Kanda to Yuddha Kanda. Most of the authentic sources on Ramayana consider these six books as part of it. As I mentioned, we are extremely fortunate to read through these six books and completing our study of Ramayana. The vast content of over 100 posts covering the entire journey of Rama as pronounced authentic by everyone is produced in this space. While we went through the main story which ended with Yuddha Kanda, there are several sources which claim Ramayana has a seventh book – Uttara Kanda. The Ramayana traditionally consists of seven books (Kandas), but some scholars believe that the seventh book, the Uttara Kanda, was a later addition. The writing style in the Uttara Kanda differs from the rest of the epic, suggesting it may have been composed at a different time. Historical studies of various manuscripts show that the first and last books (Bala Kanda and Uttara Kanda) might have been added to the original core of the epic, which consists of books two to six. Since we had already went through the first book or Bala Kanda, we can as well try to delve into the seventh book. Whether or not it is later addition is immaterial but the story of Ramayana which went into everyone’s heart ends with the fall of Ravana. Nonetheless, the contents of seventh book are as important as any other book for it to be studied by all of us. Importantly, the crucial elements like banishment of Sita, birth of Rama’s sons Lava, Kusa and kingdom of Rama are touched upon in this seventh book which gives it an ample scope for the study. With that, let us begin our learning of the seventh book or Uttara Kanda.

In chapter 1, the sages pay homage to Rama for slaying the Rakshasas and eliminating their fear. Rama asks them why Indrajit is considered superior over every other Rakshasa and the reason behind it.

When Rama regained his kingdom, having slain the titans, all the Sages came to pay him homage.

Kaushika, Yavakrita, Gargya also, and Kanva, the son of Medhatithi, who dwelt in the eastern region; Svastiyatreya, the blessed Namuchi and Pramuchi, Agastya and Atri, the blessed Sumukha and Vimukha, led by Agastya, came from the southern region, and Nrishangu, Elavashin, Dhaumya and the great Rishi Kausheya, who inhabited the western region, also presented themselves with their disciples; and Vasishtha, Kashyapa, Vishvamitra, Gautama, Jamadagni and Bharadvaja came with the seven Rishis who were established in the northern quarter.

Reaching the palace of Raghava, those magnanimous ascetics who shone like Fire, the devourer of offerings, presented themselves at the gate and they were all conversant with the Veda and its component parts and versed in the various traditions.

Addressing himself to the doorkeeper, the virtuous Agastya, Prince of Sages, said to him:

“Let the arrival of the ascetics be made known to the son of Dasaratha!”

Learning that those ascetics, who resembled the rising sun, had come, Rama said to the door-keeper

“Usher them in with all due respect”

Thereafter, when the Sages had entered, Rama rose in deference to them and honored them with water and the Arghya, bestowing on each a cow.

Then Rama, bowing low, paid obeisance to them and ordered costly seats encrusted with gold to be brought, that were covered with cushions of Kusha Grass and antelope skins, and those mighty Sages seated themselves according to rank and, questioned by Rama concerning their well-being, the great Rishis versed in the Veda, who were accompanied by their disciples, replied to him, saying:—

“O Long-armed Hero, Joy of the House of Raghu, all is well with us. By the grace of heaven we behold you happy and delivered from thine enemies! By divine grace, O King, you have slain Ravana, that destroyer of the worlds, nor is it any great matter for you to slay Ravana with his sons and grandsons! Furnished with your bow, you canst undoubtedly destroy the Three Worlds! By heaven’s favour, we behold you with Sita victorious today. We see you with your brother Lakshmana, who is devoted to thine interests, in the midst of your mothers and other brothers, O Virtuous Prince. By the grace of heaven, the Rangers of the Night, Prahasta, Vikata, Virupaksha, Mahodara, Akampana and Durdharsha have perished. By divine grace, O Rama, Kumbhakarna, he, whose monstrous form had no equal in the world, was overthrown by you in combat. Trishiras, Atikaya, Devantaka and Narantaka, those mighty night rangers, were struck down by you, O Rama. By the grace of heaven, you did measure your strength against that Indra of Titans whom the Gods themselves were unable to destroy and did vanquish him in single combat. Assuredly it was no small matter for you to overcome Ravana in fight but, by divine grace, you was able to join issue with Ravani and, in combat, slay him also.

“Once you were delivered from his magic bonds, O Long-armed Hero, by heaven’s favour, you did triumph over that enemy of the Gods who bore down on you like Time itself! We marvelled to learn of the death of Indrajita. By granting us the sacred and agreeable gift of security, you have enhanced your victory, O Kakutstha, O Scourge of Your Foes!”

Hearing those pure-souled Sages speak thus, Rama was extremely surprised and, with joined palms, answered them, saying:—

“O Blessed Ones, I vanquished Kumbhakarna and that Ranger of the Night, Ravana, both of whom were filled with valour, why, therefore, do you praise me particularly on account of Ravani or Indrajit? Since I vanquished Mahodara, Prahasta, the Titan Virupaksha, also Matta and Unmatta who were both invincible, and those great warriors, Devantaka and Narantaka, why this commendation on Indrajita’s account? Did I not overcome those Rangers of the Night, Atikaya, Trishiras and Dhumraksha who were full of courage? Why, therefore, do you extol me because of Ravani? In what lay his special power, strength and prowess? How was he superior to Ravana? If I may learn it, for this is no command I lay upon you, if it be no secret that you may not reveal, I desire to know it, therefore speak! Shakra himself was vanquished by him; in virtue of what boon and from what source did the son derive those powers that his sire Ravana, did not possess? From whence did this titan gain pre-eminence over his father in combat? How was he able to triumph over Indra? Tell me now of all the boons he received, O Foremost of the Sages.”

In chapter 2, the birth of Vishravas or Ravana’s father is discussed in response to the question posed by Rama.

Thus questioned by the magnanimous Raghava, the illustrious Kumbhayoni answered as follows:—

“Learn, O Rama, of the brilliant exploits of that warrior and how he slew his adversaries without being wounded by them; but first I shall tell you of Ravana’s birth and lineage, O Raghava, and thereafter of the rare boon accorded to his son.

“In former times, during the Kritayuga, there lived a son of Prajapati, O Rama, and that lord, Paulastya by name, was a Paramarishi equal to the Grandsire of the World Himself. One is unable to enumerate all the virtues he owed to his excellent character and it is sufficient to say that he was the son of Prajapati and, as such, was the favourite of the Gods. He was beloved of the entire world on account of his charming qualities and great wisdom. In order to pursue his ascetic practices, that foremost of Munis repaired to the hermitage of Trinabindu and took up his abode on the slopes of the great Mountain Meru. There, that virtuous soul, his senses fully controlled, gave himself up to the practice of austerity, but some youthful maidens, whose fathers were Rishis, Pannagas and Rajarishis, wandering in those solitudes, disturbed him. Accompanied by Apsaras, they came to divert themselves in that place and, as it was possible to find fruits in every season and disport oneself in those woods, the young girls constantly went there to play. Attracted by the charms of Paulastya’s retreat, they sang, played their instruments and danced, thus in full innocence, distracting the hermit from the exercise of his penances.

“On this, that mighty and exalted Sage cried out in indignation:—

‘She who falls under my gaze, will instantly conceive!’

“Thereupon all those maidens, who heard the magnanimous Sage, terrified of the brahmin’s curse, left that place; but the daughter of the Sage Trinabindu had not heard it. Entering the wood, wandering here and there without fear, she was unable to find the companions who had accompanied her.

“At that moment the illustrious and mighty Rishi, born of Prajapati, was concentrating on the sacred scriptures, his soul purified by asceticism. Hearing the recitation of the Veda, that youthful maiden approached, and beholding that treasury of asceticism, she instantly grew pale and manifested all the signs of pregnancy. Thereupon, discovering her condition, she became extremely bewildered and said:—

‘What has happened to me?’ Thereafter, realising the truth, she returned to her father’s hermitage.

On seeing her in that state, Trinabindu said:

‘What means this strange condition in which you find thyself?’

“There at, with joined palms, the unfortunate girl answered that treasury of asceticism, saying:—

‘I do not know, Dear Father, what has brought me to this pass. Preceded by my companions, I had gone to visit the sacred hermitage of that great and pure-souled Rishi Paulastya. Thereafter I was unable to find any of those who had accompanied me to the woods but, perceiving the alteration in my body, seized with fear, I returned here.’

“Then that Rajarishi Trinabindu, of radiant aspect, entered into meditation awhile and it was revealed to him that this was the work of the ascetic and, the curse of that great and pure-souled Sage having been made clear to him, he, taking his daughter, went to where Paulastya was to be found and said to him:

‘O Blessed One, accept this daughter of mine in all her native perfection as alms spontaneously offered. O Great Rishi, assuredly she will ever be completely obedient to you who art given to the practice of asceticism and to the mortification of the senses.’

“Hearing the words of the virtuous Rajarishi, that Twice-born One, who was willing to accept the young girl, said:—‘It is well!’ and, having given his daughter to that king of Sages, Trinabindu returned to his hermitage whilst the young wife remained with her consort, gratifying him with her virtue.

Her character and conduct so charmed that powerful and exalted Sage that, in his delight, he addressed her, saying:—

‘O Lady of lovely limbs, I am well pleased with thine outstanding virtues and will confer on you a son like unto myself who will perpetuate both our houses; he will be known by the name of Paulastya and, as you have listened to me reciting the Veda, he will also be called Vishravas.’

“Thus, his heart filled with delight, did the ascetic speak to his divine consort and, in a short time, she gave birth to a son, Vishravas, who was famed in the Three Worlds and full of glory and piety. Learned, looking on all with an equal eye, happy in the fulfilment of his duty, like unto his sire inclined to asceticism, such was Vishravas.

In chapter 3, Vishravana or Ravana becomes the protector of wealth.

“The son of Paulastya, that foremost of Munis, was not long in establishing himself in asceticism like his sire. Loyal, virtuous, devoted to the study of the Veda, pure, detached from all the pleasures of life, his duty was his constant aim.

“Hearing of the life he was leading, the great Muni Bharadva ja gave his own daughter of radiant complexion to him and Vishravas accepted Bharadvaja’s daughter with traditional rites and began to consider how he might perpetuate his line and happiness. In extreme delight, that foremost of the ascetics, conversant with his duty, begot with his wife a wonderful child full of vigour, endowed with all the brahmic qualities such as self-control, purity, austerity, etc.

“At the birth of this child, his paternal grandfather was filled with joy, and Paulastya, beholding him, bethought himself how he might make him happy. ‘He shall become the “Guardian of Wealth”,’ he said in his delight, which was shared by all the Sages, and he gave him a name, saying:

“‘Since the child resembles Vishravas, he shall be known as Vaishravana!’

“Thereafter Vaishravana, retiring to pastoral solitudes, grew up to resemble the mighty Anala, who is invoked at the time of sacrifice and, while he sojourned in that retreat, the thought came to that magnanimous one, ‘I will pursue my supreme duty; the path of duty is the highest path’.

“For a thousand years he gave himself up to asceticism in the great forest and practising severe austerities, performed heavy penances. At the end of a thousand years, he underwent the following discipline—drinking water, he fed on air alone or took no nourishment whatsoever.

“Then Vaishravana answered the Grandsire of the World, who stood near and said:

“‘O Blessed One, I desire to be the saviour and protector of the world!’

“In the satisfaction of his soul, Brahma, who was accompanied by the Celestial Host, joyfully answered:—

‘So be it! It is my desire to create four Guardians of the Worlds. Now there shall be the region of Yama, the region of Indra, the region of Varuna and the one sought by you. Go, O Virtuous Ascetic, and reign over the dominion of wealth 1 With Shakra, Varuna, the Lord of the Waters, and Yama, you shalt be the fourth. Receive as your vehicle this chariot named Pushpaka, which is as bright as the sun, and be equal to the Gods. Be happy, we shall now return from whence we came, having accomplished that which we had to do by conferring this double gift, O Dear Son!’

“Hearing the words of his sire, the virtuous Vaishravana went to dwell in Lanka on the summit of the mountain, and soon, under his rule, it was filled with thousands of delighted Nairritas disporting themselves.

“That righteous King of the Nairritas, the blessed Sage Vaishravana, dwelt in Lanka, that city surrounded by the sea and, from time to time, the saintly Lord of Wealth, in the Pushpaka Chariot, went to visit his father and mother. Hymned by the Hosts of the Gods and Gandharvas and entertained by the dances of the Apsaras, that Guardian of Wealth, radiating glory like unto the sun, went to visit his sire.”

This concludes chapters 1,2 and 3 of Uttara Kanda where we had seen many renowned sages coming to pay homage to Rama on his victory over Ravana. The sages particularly praise him for slaying Indrajit. When asked for the reason by Ravana in considering Indrajit as superior, the sages respond by detailing the lineage of Ravana. The story behind Ravana’s father Vishravas birth and the birth, boons received by Ravana are clearly portrayed here. As we can see, Ravana undergoes severe penance and receives many a wealth in return. He becomes protector of wealth and begins to live in Lanka. The story behind the evolution of Ravana is further detailed in many of the subsequent chapters through the conversation between Rama and the sages.