‘Approve my good words and accept me. You should be graceful to me as I am tormented by love’. Says Ravan The real meaning is ‘accept me who has a strong wish to become your servant’.
The implication of Ravana’s self praise 3.55.20-22 and 23-25
The real meaning of these two slokas is ‘Rama is one who has banished the enemies from his kingdom. (Dinenatapasenagatayusa) one who is the saviour of the downtrodden and also the protector of the sages and who has a life span of eleven thousand years. He is one who has incarnated in this world for the protection of the weak and the sages and who is in the incarnation of a human being. He is one to whom, the brightness of others is very insignificant. This is because the Vedas declare that every thing shines from his brightness as all the world shines due to him. Why are you weeping about such Supreme Being? Here the word yauvanam indicates the whole life. Yauvanam adhruvam, my life, which is fit to render service to you, is not permanent. Since I am your servant, accept me and save me.
The real meaning of these three slokas (23-25) is, ‘Just as it is impossible to bind down the air, to hold the flames of fire, it is not possible to come towards Lanka for any one except Rama. I cannot see anyone, except Rama, who can take you away you while my arms protect you. If any one can do it, it is Rama. So, he will come and save you, do not be worried saying ‘When am I going to see Rama’.
Real meaning of Ravana’s offer to Sita 3.55.26-27
Starting with Lankayam and ending with alam vridena the real meaning of these two slokas is that Ravana offers his own self and all that belongs to him to Sita who is the deity of his family. The word madvidhah expresses the offering of Ravana’s self and the words Lankayam Rajyam anupalaya express the offering of all that belonged to Ravana.
The real meaning is, let there be no shame or shyness, in the case of a servant. There can be no breach of dharma, because our relation of servant and master is eternal, it is approved by fate. I, your eternal servant, am approaching you. So let there be no shyness in accepting me as your servant.
I am drying up and burning. I spoke this way, as I am drying up and getting burnt. (Meaning, I have spoken less because I am burning).”
Ravana seeks Sita’s acceptance 3.55.14-20
‘Approve my good words and accept me. You should be graceful to me as I am tormented by love’. Says Ravan The real meaning is ‘accept me who has a strong wish to become your servant’.
The implication of Ravana’s self praise 3.55.20-22 and 23-25
The real meaning of these two slokas is ‘Rama is one who has banished the enemies from his kingdom. (Dinenatapasenagatayusa) one who is the saviour of the downtrodden and also the protector of the sages and who has a life span of eleven thousand years. He is one who has incarnated in this world for the protection of the weak and the sages and who is in the incarnation of a human being. He is one to whom, the brightness of others is very insignificant. This is because the Vedas declare that every thing shines from his brightness as all the world shines due to him. Why are you weeping about such Supreme Being? Here the word yauvanam indicates the whole life. Yauvanam adhruvam, my life, which is fit to render service to you, is not permanent. Since I am your servant, accept me and save me.
The real meaning of these three slokas (23-25) is, ‘Just as it is impossible to bind down the air, to hold the flames of fire, it is not possible to come towards Lanka for any one except Rama. I cannot see anyone, except Rama, who can take you away you while my arms protect you. If any one can do it, it is Rama. So, he will come and save you, do not be worried saying ‘When am I going to see Rama’.
Real meaning of Ravana’s offer to Sita 3.55.26-27
Starting with Lankayam and ending with alam vridena the real meaning of these two slokas is that Ravana offers his own self and all that belongs to him to Sita who is the deity of his family. The word madvidhah expresses the offering of Ravana’s self and the words Lankayam Rajyam anupalaya express the offering of all that belonged to Ravana.
The real meaning is, let there be no shame or shyness, in the case of a servant. There can be no breach of dharma, because our relation of servant and master is eternal, it is approved by fate. I, your eternal servant, am approaching you. So let there be no shyness in accepting me as your servant.
I am drying up and burning. I spoke this way, as I am drying up and getting burnt. (Meaning, I have spoken less because I am burning).”