ராவணாவின் பாரம்பரியம்

Sri Lanka holds a profound connection to King Ravana, the legendary ruler from the Ramayana, whose legacy extends far beyond the common narrative of the epic. Sri Lanka is home to numerous sacred sites linked to Ravana, each carrying traces of his legendary presence.

Mohanji’s view on Ravana is diƯerent from the tales we commonly hear. He acknowledges Ravana not just as a king but as a highly evolved being, a great scholar, and a devoted Shiva bhakta (worshiper of Lord Shiva). Ravana was known for his deep spiritual knowledge, yogic powers, and mastery over the Vedas.

Ravan was not righteous because he wanted everything for himself. Selfishness was his problem, Ravan’s problem, but he was a great bhakta (devotee) of Shiva. Shiva came to him. He was a very powerful devotee of Shiva. His problem was selfishness. He wanted everything for himself. So, an avatar happened; Ram came, and then you know the story.

Mohanji further explains that Ravana’s intention behind abducting Sita was for a higher purpose—not out of desire, but as part of a divine play orchestrated by higher consciousness. Ravana, despite his formidable power, never harmed Sita. His role in the Ramayana was not merely as an antagonist but as a facilitator of a cosmic event that had to unfold for the greater good.

According to Mohanji, Ravana's decision to abduct Seetha was not born merely of desire or malice. Ravana, a master of immense spiritual and scholarly prowess, could have easily created a replica of Seetha if he had wished. Instead, his intention was to bring Lord Rama, an avatar of Vishnu, to Sri Lanka. By doing so, Ravana sought not only to liberate himself but also to bring the divine presence to his land.

In those times, there was mutual respect even among rivals. When Lord Rama sought to perform a homa (sacred fire ritual) to invoke divine blessings before the final battle, Ravana himself provided guidance, ensuring that the ritual was conducted properly. This act highlights the depth of Ravana’s wisdom and commitment to dharma, even when faced with his own possible downfall. When Lord Rama ultimately defeated Ravana, he ensured that the dignity of Ravana was upheld, recognizing the greatness of his adversary. This depth of understanding oƯers a new perspective on the Ramayana, beyond the simplistic narrative of good versus evil.

There is another interesting story. Rama was going to Sri Lanka to claim his wife. He wanted to perform a fire ceremony to ensure his victory. It was a special ritual that only an accomplished priest could do. People asked Rama, “Who is the right priest to do this fire ceremony?” He replied that his enemy Ravana would actually be the perfect priest. Rama said, “Can you go and request Ravana to do this ceremony? That will ensure my victory.” Thus, they went to Ravana and requested him to perform the fire ceremony for Rama’s victory in the war! Ravana replied, “Yes, I will come!” Ravana came and conducted the fire ceremony, and blessed Rama to be victorious against himself. Rama then said, “I want to give you dakshina. (a voluntary honorarium given to the priest for conducঞng the ritual)” Ravana replied, “When I am dying, I want you to be near me. I know you are an avatar, you are God. If you will be beside me at the ঞme of my death, I will aain liberaঞon.” Rama replied, “It shall be so.” And it happened in exactly that way.

Ravana possessed deep knowledge of liberation (moksha). In Hindu philosophy, it is believed that the presence of an Avatar at the moment of death can break the cycle of birth and rebirth, granting ultimate freedom from existence. According to Mohanji, Ravana’s request serves as an example of what one should seek from an Avatar when given the opportunity.

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