Rama Ravana Quotes

I had lived as Ravana and I would die as Ravana. I did not intend to become Rama, the perfect man and God. There was no dearth of gods in my country. It only lacked men.

in Jain accounts, Ravana is killed by Lakshmana. In Dasharatha Jataka, Sita is Rama’s sister. In Ramayana and Purana accounts, Rama is Vishnu’s seventh avatara.

I wanted to start again. I wanted to make the same mistakes, love the same people, fight the same enemies, befriend the same friends, marry the same wives and sire the same sons. I wanted to live the same life again. 13I didn’t want the seat Rama has reserved for me in his heaven. I only wanted my beautiful earth. I knew such things were not going to happen. I was sixty, not sixteen. If I lived, I would be a one-eyed, dirty, old beggar in some wayside temple, with stinking, tattered clothes. A long way from what I once was. I wanted to die now. I wanted this to end. I wanted to go away. Let the burning cities take care of themselves. Let the Asuras fight their own wars and be damned along with the Devas. I only wanted to return to my childhood and start over again, every single damn thing, again and again and again…

Rama watched him fall headlong from his chariot face down onto the earth, and that was the end of the great campaign. Now one noticed Ravana’s face aglow with a new quality. Rama’s arrows had burnt off the layers of dross, the anger, conceit, cruelty, lust, and egotism which had encrusted his real self, and now his personality came through in its pristine form—of one who was devout and capable of tremendous attainments. His constant meditation on Rama, although as an adversary, now seemed to bear fruit, as his face shone with serenity and peace.

For all its idyllic charm, and in the joy of companionship of Sita, Rama never lost sight of his main purpose in settling down in this region—he had come here to encounter and destroy the asuras, the fiends who infested this area, causing suffering and hardship to all the good souls who only wanted to be left alone to pursue their spiritual aims in peace. Rama’s whole purpose of incarnation was ultimately to destroy Ravana, the chief of the asuras, abolish fear from the hearts of men and gods, and establish peace, gentleness, and justice in the world.

Now Ravana said to himself, "These are all petty weapons. I should really get down to proper business." And he invoked the one called "Maya"--a weapon which created illusions and confused the enemy. With proper incantations and worship, he sent off this weapon and it created an illusion of reviving all the armies and its leaders--Kumbakarna and Indrajit and the others--and bringing them back to the battlefield. Presently Rama found all those who, he thought, were no more, coming on with battle cries and surrounding him. Every man in the enemy's army was again up in arms.They seemed to fall on Rama with victorious cries. This was very confusing and Rama asked Matali, whom he had by now revived, "What is happening now? How are all these coming back? They were dead." Matali explained, "In your original identity you are the creator of illusions in this universe. Please know that Ravana has created phantoms to confuse you. If you make up your mind, you can dispel them immediately." Matali's explanation was a great help. Rama at once invoked a weapon called "Gnana"--which means "wisdom" or "perception." This was a very rare weapon, and he sent it forth. And all the terrifying armies who seemed to have come on in such a great mass suddenly evaporated into thin air.

WHEN KING RAVANA DIED, INJUSTICE DIED AND WHEN LORD RAMA DIED, JUSTICE WAS NOT DEAD, LORD KRISHNA CAME

The original in Hindi is given below: Papanashini Ganga sabse badi Toh Ganga kaise badi? Woh to Prithvi par padi Prithvi sabse badi Toh Prithvi kaise badi? Woh to Sesha Naga ke sar par khadi Sesha sabse bada Toh Sesha kaise bada? Woh to Shankar gale mein pada Toh Shankar sabse bada Shankar kaise bada? Woh to Kailash shikhar par khada Toh Kailash sabse bada Kailash kaise bada? Woh to Ravana ko lad khada Toh Ravana sabse bada Ravana kaise bada? Woh to Ramabana se gira Toh Rama sabse bada Rama kaise bada? Woh to bhakta hridaye mein khada Toh bhakta sabse bada Bhakta kaise bada? Woh to Rama nama ko pada Toh nama sabse bada

Within there is regard for the law of marriage; without there isn’t any. Within, Sita is Rama’s wife. Outside, she is a woman for the taking. Ravana knows that if he enters Rama’s hut and forces himself on Sita he will be judged by the rules of society. But when he forces himself on Sita outside the Lakshmana-rekha, he will be judged by the laws of the jungle. Within, he will be the villain who disregarded the laws of marriage. Outside, he will be hero, the great trickster.

By the time the Ramayana was written by Valmiki, patriarchy had registered its authority over women’s bodies and over their reproductive rights. Rama considers Sita his property until he loses her to Ravana. Despite Sita’s purity, Rama rejects her twice, doubting her fidelity. One cannot imagine anyone doing this to Draupadi and it is impossible to accuse Kunti of any infidelity except to her own self! Yet Sita is a silent heroine as she refuses to bear Rama any child till he secures his throne. She brings up her sons on her own as a single abandoned mother and finally returns to her mother’s womb, thus establishing the autonomy of the female.

The story of Sita lifting the Shiva dhanushya, which it takes 5000 servants to fetch for Rama to break (Bala Kanda, sarg 66), signifies the onset of puberty. Yet, if we are to take this literally, we have to ask what happened to this strong woman after marriage that she let herself be abducted by Ravana without a fight.

In the macrocosm, Rama represents the Supreme Self; and Hanuman, his devotee, the individual self. Within the microcosm of the embodied self (jiva), Rama represents the embodied self, who is caught in the cycle of births and deaths (samsara). Sita represents the physical self, i.e. the mind and the body complex (kshetra). Ravana, with his ten heads, represents the ego with ten senses that have fallen into evil ways. Hanuman represents the breath. When ego and the senses carry away the mind and body and put them to wrong use, with the help of its breath, the embodied soul restrains the senses, silences the ego, regains control of the mind and body and stabilizes them in the contemplation of God.

He concurred with Gandhi that Ramachandra was the life and soul of India but urged the audience to remember that even he could not establish Rama Rajya (his kingdom) without slaying Ravana who symbolized tyranny, aggression and injustice. If Ramachandra had merely sat on a fast, it was unlikely that his kingdom could have been established.

Granny, I want to consult you about something." "What is it?" "In the Ramayana there are Rama and Sita, in the Bhagavatha there are Krishna and Satyabhama and in the legends Shiva and Parvathi. These deities are supposed to take birth on the earth as incarnations in order to protect the weak and punish the wicked." "Yes, the Ramayana and the Bhagavatha tell us so. These things could also be the proverbial 'brinjals'. Do you know why I think so? God is supposed to be omnipresent; would it be necessary for Him to be born in order to sweep away the accumulated dust and dirt? Not exactly dust and dirt but say - wicked demons like a Ravana or a Hiranyakasipu. Why should God take the trouble of being born as an earthly being, when He could kill instantly anyone He chooses by hurling a thunderbolt? We can consider our lives also to be 'avatars' or incarnations, for that matter. Insects, birds, animals-all these are incarnations!

Why should Rama have killed Ravana? He fought Ravana and killed him in battle because Ravana had Kidnapped Sita. When he was about to regain her, what did he do? He wanted to test her purity in fire. One feels distressed at such a situation and disgusted about Rama's behaviour. But once Sita comes out unscathed from the fire, we seem to forget all else that had taken place before. We want Sita to be saved and the story writer has saved her. But how? Only after throwing her into a fire, and then declaring to the world her purity of character. What eyewash !

The incarnations don't make sense to me." "Why?" "Is it necessary that God should take human form for the destruction of evil? " Think, child. Does God need an avatar to kill an insect that He Himself created? However bad a man or demon is, he is but a tiny worm before God, even less than a worm ! To kill it, must He assume an avatar? For instance, consider Rama's avatar to kill Ravana the demon. When did Vishnu get the first report of the atrocities perpetuated by evil demons? When did Rama set out to destroy them? After he got the first news, he is born as Dasaratha's child, grows up, spends some fourteen years or so in the forests and finally manages to kill Ravana! If He learns that evil is on the increase he should rush to the spot and crush it, then and there. Would you give an evil fellow some thirty years of grace to commit all sorts of mischief? What is the fate of those fellows who solely believed in His capacity to protect them from evil? This is too much nonsense to swallow. "And child, for the sake of destroying any person why should He assume the form of a man or any other form? He could have flung a lightning at the wicked. It does not need a theatrical performance." "Then you deny all these incarnations of God? If you yourself don't believe in them....." "You see, He is one and, only one; we who perceive Him are thousands and thousands of persons with many minds. The numerous pictures are the creation of the numerous beholders. There is but one sky; a thousand seeing eyes cannot mean a thousand skies.

Rama will come, he will kill Ravana—Sita had no doubt about this. But restraining her own powers of self-protection, sitting and waiting without doing anything—Sita found it an ordeal. But she knew Rama’s mind well. He was determined that Ravana’s death should be at his hands. She had to withhold her own powers to let Rama fulfil his duty. ‘In our relationship, what is it that you like the most?’ Sita had asked Rama one day. ‘Protecting you like an eyelid protects the eye. If a thorn pierces your foot, I must pluck it out. I must, myself, kill the wild animals that approach you. The thought that I’m protecting you gives me greater pride and pleasure than sovereignty over Ayodhya,’ Rama had said. ‘I can protect myself. I can match you in archery,’ Sita had said, laughing. Rama’s face had fallen. ‘As long as I am alive, you will never have to protect yourself. Such a situation must never arise. You must look towards me for protection. You must turn to my strong arms for protection. If you take care of yourself, what am I for? Promise me that you will never do that.