Interpretation of Ravana’s address to Sita 5.20.2-36
The commentator interprets Ravana’s address to Sita in a different way showing Ravana as a devotee of Sita. Apparently he did not want to show Ravana as a rakshasa but as a slave. Ravana addresses Sita in several ways and it has been interpreted as follows:
“O Sita, you want to make yourself invisible to me by covering your body, due to fear.’ In addressing Sita this way Ravana’s idea is that it is not right for her to have any fear from a slave (Ravana) who is equal to Sita’s son.
“I want you, O beautiful one think highly of me my dear”. The real meaning of this request is, “I want you as my Goddess, so appreciate my prayer”.
“There is none here to threaten you, neither humans nor demons.” The real meaning of this request is, “You are the ruler of all, and so you have no fear from any quarter.”
Ravana says that he does not want to touch her against her will even though it was in the nature of rakshasas to molest others’ wives “Even if passion rises in me, I am not going to have you by force”. However the real meaning of these two slokas (6-7) is, “even though kidnapping and enjoying others’ wives is a dharma for rakshasas, let the power of passion remain in my body. It does not however apply in your case because you are my favourite deity. Therefore I am afraid of touching, even worshipping you if you do not want me as your servant.”
“Or, I am afraid even to worship you without your permission, because you are ‘a-kama’ (one that loves Visnu only). Dharasayya, sleeping on the ground is improper for you. Treat me as your slave and accept garlands etc.through me.”
“O Sita, your youth will be gone and once it is gone it will not come back. So enjoy all pleasures.” The real meaning is Ravana is sorry that his life span is going waste even though it is useful for the worship of Sita. So he says, the youthfulness in him, who is her servant, is lapsing uselessly. “After accepting me to worship you, you will not need ornaments etc., so please give me permission to worship you”.
“I think that the creator stopped producing divine beauty after creating you. Because there is nothing equal to you in beauty. Even if the creator tries to produce very fine beauty, there will be no comparison to you”.
The apparent meaning is: “Who can leave you, even if he is Brahma himself, when you are available” The real meaning is --“You are Lakshmi. Even Brahma cannot stop himself from worshipping you. How can any man do so? You are my favourite deity. Your sight helps me in obtaining emancipation (moksha). So even if I see a limb of yours my eye gets fixed there”.
The real meaning of, Bharya is one who is superior in brilliance. “Please be that and give up your doubt that I am your enemy. Be the mistress of my great wife Mandodari and of myself.” The real meaning is, Ravana offers his own self and every thing that belongs to him to the goddess Sita who is his favourite deity. The word ‘aham’ expresses the offering of himself, the word ‘ratnani’ indicates the offering of all his possessions (the apparent meaning is obvious).
“On account of your grace on me, you will be happy and so let all your relatives also be happy”. To Ravana’s appeals Sita says, “I will grant all wealth in abundance if I am united with Rama and so unite me with Rama.” The real meaning of Ravana’s reply is that he is not desirous of wealth, but be wants liberation (moksha). So he says, “O beautiful woman, see the abundance of my wealth. I am one for whom victory is always on hand. Rama is one who lives in water that is he is Lord Narayana himself. That is why he has Lakshmi with him. And again, he has the role of protecting each one of his devotees. Rama, who sleeps on rocks, is one who wears the silken cloth (pitaambara). So, even when you are with Rama, you can not grant me any new wealth. While I am living, Rama cannot even see you, he cannot take you away from my hands. He will be able to take you after killing me.” The example of Hiranyakasipu is a comparison in contrast.
There is a story in the Bhagavata that Indra had taken away the wife of Hiranyakasipu and returned her to her husband when the latter submitted his prayer through Narada.
The real meaning is, “After seeing you, my favorite deity, I have no interest in my wealth and wives. I am now filled with bliss due to seeing my favourite deity, so I have come away from everything else.”
The real meaning of ‘na Rama’ etc. is as follows: “There is none equal to me in penance etc., but Rama, who is endowed with the wealth of six qualities in an unlimited way, is greater than I am.
When Ravana says “Drink, and be merry” the real meaning is – “be happy while I am your servant. Roam at least once in the forests which I have.”
The commentator cannot accept that Ravana spoke to Sita in a romantic way. So he twists the meanings and tries to show that Ravana spoke as a devotee.
Interpretation of Ravana’s address to Sita 5.20.2-36
The commentator interprets Ravana’s address to Sita in a different way showing Ravana as a devotee of Sita. Apparently he did not want to show Ravana as a rakshasa but as a slave. Ravana addresses Sita in several ways and it has been interpreted as follows:
“O Sita, you want to make yourself invisible to me by covering your body, due to fear.’ In addressing Sita this way Ravana’s idea is that it is not right for her to have any fear from a slave (Ravana) who is equal to Sita’s son.
“I want you, O beautiful one think highly of me my dear”. The real meaning of this request is, “I want you as my Goddess, so appreciate my prayer”.
“There is none here to threaten you, neither humans nor demons.” The real meaning of this request is, “You are the ruler of all, and so you have no fear from any quarter.”
Ravana says that he does not want to touch her against her will even though it was in the nature of rakshasas to molest others’ wives “Even if passion rises in me, I am not going to have you by force”. However the real meaning of these two slokas (6-7) is, “even though kidnapping and enjoying others’ wives is a dharma for rakshasas, let the power of passion remain in my body. It does not however apply in your case because you are my favourite deity. Therefore I am afraid of touching, even worshipping you if you do not want me as your servant.”
“Or, I am afraid even to worship you without your permission, because you are ‘a-kama’ (one that loves Visnu only). Dharasayya, sleeping on the ground is improper for you. Treat me as your slave and accept garlands etc.through me.”
“O Sita, your youth will be gone and once it is gone it will not come back. So enjoy all pleasures.” The real meaning is Ravana is sorry that his life span is going waste even though it is useful for the worship of Sita. So he says, the youthfulness in him, who is her servant, is lapsing uselessly. “After accepting me to worship you, you will not need ornaments etc., so please give me permission to worship you”.
“I think that the creator stopped producing divine beauty after creating you. Because there is nothing equal to you in beauty. Even if the creator tries to produce very fine beauty, there will be no comparison to you”.
The apparent meaning is: “Who can leave you, even if he is Brahma himself, when you are available” The real meaning is --“You are Lakshmi. Even Brahma cannot stop himself from worshipping you. How can any man do so? You are my favourite deity. Your sight helps me in obtaining emancipation (moksha). So even if I see a limb of yours my eye gets fixed there”.
The real meaning of, Bharya is one who is superior in brilliance. “Please be that and give up your doubt that I am your enemy. Be the mistress of my great wife Mandodari and of myself.” The real meaning is, Ravana offers his own self and every thing that belongs to him to the goddess Sita who is his favourite deity. The word ‘aham’ expresses the offering of himself, the word ‘ratnani’ indicates the offering of all his possessions (the apparent meaning is obvious).
“On account of your grace on me, you will be happy and so let all your relatives also be happy”. To Ravana’s appeals Sita says, “I will grant all wealth in abundance if I am united with Rama and so unite me with Rama.” The real meaning of Ravana’s reply is that he is not desirous of wealth, but be wants liberation (moksha). So he says, “O beautiful woman, see the abundance of my wealth. I am one for whom victory is always on hand. Rama is one who lives in water that is he is Lord Narayana himself. That is why he has Lakshmi with him. And again, he has the role of protecting each one of his devotees. Rama, who sleeps on rocks, is one who wears the silken cloth (pitaambara). So, even when you are with Rama, you can not grant me any new wealth. While I am living, Rama cannot even see you, he cannot take you away from my hands. He will be able to take you after killing me.” The example of Hiranyakasipu is a comparison in contrast.
There is a story in the Bhagavata that Indra had taken away the wife of Hiranyakasipu and returned her to her husband when the latter submitted his prayer through Narada.
The real meaning is, “After seeing you, my favorite deity, I have no interest in my wealth and wives. I am now filled with bliss due to seeing my favourite deity, so I have come away from everything else.”
The real meaning of ‘na Rama’ etc. is as follows: “There is none equal to me in penance etc., but Rama, who is endowed with the wealth of six qualities in an unlimited way, is greater than I am.
When Ravana says “Drink, and be merry” the real meaning is – “be happy while I am your servant. Roam at least once in the forests which I have.”
The commentator cannot accept that Ravana spoke to Sita in a romantic way. So he twists the meanings and tries to show that Ravana spoke as a devotee.