Why Whitewash the Rākṣasa Siblings?

Why Whitewash the Rākṣasa Siblings?

Why do some filmmakers feel the need to invent new characterizations while retelling Vālmīki Rāmāyaṇa?

The recently released Ramayana reportedly portrays Rāvaṇa as a compassionate ruler, an oppressed man who rises against injustice, and someone chivalrous toward women. His abduction of Sītā is presented primarily as revenge for his sister Śūrpaṇakhā's humiliation.

Having not yet watched the film, I am relying on the reviews of Śrī Dushyant Sridhar and others for these descriptions.

But what does Vālmīki Rāmāyaṇa actually tell us about these two Rākṣasa siblings?

1. Rāvaṇa Was Himself an Oppressor

The initial description of Rāvaṇa in Bālakāṇḍa emphasizes his ambition to dominate the three worlds and his oppression of numerous communities.

Bālakāṇḍa 1.15.9

ऋषीन्यक्षान्सगन्धर्वानसुरान्ब्राह्मणांस्तथा ।

अतिक्रामति दुर्धर्षो वरदानेन मोहितः ॥

ṛṣīn yakṣān sagandharvān asurān brāhmaṇāṃs tathā |

atikrāmati durdharṣo varadānena mohitaḥ ||

Meaning: "Intoxicated by the boon he had received, the formidable Rāvaṇa transgresses against Ṛṣis, Yakṣas, Gandharvas, Asuras, and Brāhmaṇas."

"Read Bālakāṇḍa, Sarga 15" (https://sanskritdocuments.org/sites/valmikiramayan/baala/sarga15/balaroman15.htm)

Notice that even Asuras are among those oppressed by Rāvaṇa!

The Devas approach Brahmā seeking relief from his tyranny. The same sarga describes his arrogance arising from his boons and his disregard for human beings.

Vālmīki's Rāvaṇa is himself an oppressor of numerous communities.

2. Rāvaṇa's Repeated Misconduct Toward Women

Vālmīki is equally explicit about Rāvaṇa's conduct toward women.

Uttarakāṇḍa 7.24.1–2

निवर्तमानः संहृष्टो रावणस्सुदुरात्मवान् ।

जह्रे पथि नरेन्द्रर्षिदेवगन्धर्वकन्यकाः ॥

nivartamānaḥ saṃhṛṣṭo rāvaṇas sudurātmavān |

jahre pathi narendrarṣidevagandharvakanyakāḥ ||

Meaning: "Returning in great delight, the wicked Rāvaṇa abducted daughters of kings, sages, Devas, and Gandharvas along his way."

दर्शनीयां हि रक्षः स कन्यां स्त्रीं वापि पश्यति ।

हत्वा बन्धुजनं तस्या विमाने तां रुरोध ह ॥

darśanīyāṃ hi rakṣaḥ sa kanyāṃ strīṃ vāpi paśyati |

hatvā bandhujanaṃ tasyā vimāne tāṃ rurodha ha ||

Meaning: "Whenever that Rākṣasa saw a beautiful maiden or woman, he would kill her relatives and confine her in his aerial chariot."

The subsequent verses describe women belonging to Nāga, Asura, Yakṣa, Dānava, and other communities, weeping in fear and grief.

"Read Uttarakāṇḍa, Sarga 24" (https://srichants.in/ramayana/uttara-kanda/sarga-24)

Consider two more episodes:

- Vedavatī (Uttarakāṇḍa 17): Rāvaṇa harasses the young tapasvinī and seizes her by the hair after she rejects him. "Read Sarga 17" (https://ramayana.info/story/uttara/17/).

- Rambhā (Uttarakāṇḍa 26): Rāvaṇa sexually assaults her despite her pleas, leading to Nalakūbara's curse. "Read Sarga 26" (https://vedickathas.com/library/ramayana/valmiki/uttara-kanda/sarga-26/).

Rāvaṇa's Own Admission

Even setting aside Uttarakāṇḍa, we have Rāvaṇa's own words in Yuddhakāṇḍa.

Yuddhakāṇḍa 6.13.12

सा प्रसह्य मया भुक्ता कृता विवसना ततः ।

स्वयम्भूभवनं प्राप्ता लोलिता नलिनी यथा ॥

sā prasahya mayā bhuktā kṛtā vivasanā tataḥ |

svayambhūbhavanaṃ prāptā lolitā nalinī yathā ||

Meaning: "I forcibly violated her and stripped her of her clothing. Thereafter, she went to Brahmā's abode, like a crushed lotus."

Rāvaṇa is speaking about the apsaras Puñjikasthalā.

He then explains that Brahmā cursed him, and that his fear of the curse prevents him from forcing himself sexually upon Sītā.

Yuddhakāṇḍa 6.13.15

इत्यहं तस्य शापस्य भीतः प्रसभमेव ताम् ।

नारोहये बलात्सीतां वैदेहीं शयने शुभे ॥

ity ahaṃ tasya śāpasya bhītaḥ prasabham eva tām |

nārohaye balāt sītāṃ vaidehīṃ śayane śubhe ||

Meaning: "Fearing that curse, I do not forcibly make Vaidehī Sītā ascend my bed."

"Read Yuddhakāṇḍa, Sarga 13" (https://www.valmikiramayan.net/yuddha/sarga13/yuddharoman13.htm)

What kind of chivalry is this? Rāvaṇa himself attributes his restraint to fear of a curse!

3. Śūrpaṇakhā Was Not an Innocent Victim

Vālmīki portrays Śūrpaṇakhā as a dangerous Rākṣasī who explicitly threatens to devour Sītā.

Araṇyakāṇḍa 3.18.16

अद्येमां भक्षयिष्यामि पश्यतस्तव मानुषीम् ।

त्वया सह चरिष्यामि निःसपत्ना यथासुखम् ॥

adyemāṃ bhakṣayiṣyāmi paśyatas tava mānuṣīm |

tvayā saha cariṣyāmi niḥsapatnā yathāsukham ||

Meaning: "Today, before your very eyes, I shall devour this human woman. Then, with no rival remaining, I shall live happily with you."

Verse 17 describes Śūrpaṇakhā rushing toward Sītā in fury. Rāma intervenes and instructs Lakṣmaṇa to disfigure her.

Araṇyakāṇḍa 3.18.20

इमां विरूपामसतीमतिमत्तां महोदरीम् ।

राक्षसीं पुरुषव्याघ्र विरूपयितुमर्हसि ॥

imāṃ virūpām asatīm atimattāṃ mahodarīm |

rākṣasīṃ puruṣavyāghra virūpayitum arhasi ||

Meaning: "O tiger among men, you should disfigure this wicked, exceedingly arrogant Rākṣasī."

Lakṣmaṇa then cuts off her nose and ears.

"Read Araṇyakāṇḍa, Sarga 18" (https://www.valmikiramayan.net/aranya/sarga18/aranyaroman18.htm)

Śūrpaṇakhā's disfigurement follows her attempted attack on Sītā, at Rāma's instruction. This context is essential to understanding the episode.

4. What Did Śūrpaṇakhā Actually Tell Rāvaṇa?

After Rāma destroys Khara, Dūṣaṇa, and the Rākṣasa forces at Janasthāna, Śūrpaṇakhā approaches Rāvaṇa.

Her conversation has two important elements.

First, she rebukes him for his negligence as a ruler.

Araṇyakāṇḍa 3.33.2

प्रमत्तः कामभोगेषु स्वैरवृत्तो निरङ्कुशः ।

समुत्पन्नं भयं घोरं बोद्धव्यं नावबुध्यसे ॥

pramattaḥ kāmabhogeṣu svairavṛtto niraṅkuśaḥ |

samutpannaṃ bhayaṃ ghoraṃ boddhavyaṃ nāvabudhyase ||

Meaning: "Absorbed in sensual pleasures, acting without restraint, you fail to recognize the terrible danger that has arisen."

"Read Araṇyakāṇḍa, Sarga 33" (https://www.valmikiramayan.net/aranya/sarga33/aranyaroman33.htm)

Next, she deliberately seeks to arouse Rāvaṇa's desire for Sītā.

Araṇyakāṇḍa 3.34.20

सा सुशीला वपुःश्लाघ्या रूपेणाप्रतिमा भुवि ।

तवानुरूपा भार्या सा त्वं च तस्याः पतिर्वरः ॥

sā suśīlā vapuḥślāghyā rūpeṇāpratimā bhuvi |

tavānurūpā bhāryā sā tvaṃ ca tasyāḥ patir varaḥ ||

Meaning: "She is virtuous, admirable in appearance, and unparalleled in beauty upon the earth. She would be a fitting wife for you, and you would be a suitable husband for her."

Śūrpaṇakhā then claims that she was disfigured while attempting to bring Sītā to Rāvaṇa as his wife (3.34.21–22).

This is a self-serving account, quite different from what Vālmīki actually describes in Araṇyakāṇḍa 18.

She proceeds to tell Rāvaṇa that, upon seeing Sītā's moonlike face, he will fall under the sway of Manmatha's arrows (3.34.22–23).

Finally:

Araṇyakāṇḍa 3.34.25

विज्ञायेहात्मशक्तिं च क्रियतां च महाबल ।

सीता तवानवद्याङ्गी भार्यात्वे राक्षसेश्वर ॥

vijñāyehātmaśaktiṃ ca kriyatāṃ ca mahābala |

sītā tavānavadyāṅgī bhāryatve rākṣaseśvara ||

Meaning: "O mighty lord of the Rākṣasas, considering your own strength, make the faultlessly beautiful Sītā your wife."

"Read Araṇyakāṇḍa, Sarga 34" (https://www.valmikiramayan.net/aranya/sarga34/aranyaroman34.htm)

Śūrpaṇakhā certainly invokes her humiliation and the destruction of the Rākṣasas. But she also explicitly urges Rāvaṇa to possess Sītā and deliberately appeals to his desire.

5. Why Invent a Different Characterization?

The movie reportedly presents Rāvaṇa as a compassionate ruler and protector of women, while presenting his pursuit of Sītā primarily as revenge for Śūrpaṇakhā's humiliation.

Yet Vālmīki describes:

- Rāvaṇa oppressing numerous communities, including Asuras themselves.

- His repeated abduction and sexual misconduct toward women.

- Śūrpaṇakhā attempting to kill Sītā.

- Śūrpaṇakhā deliberately arousing Rāvaṇa's desire to possess Sītā.

Vālmīki does not conceal Rāvaṇa's extraordinary learning, tapas, courage, or accomplishments. Neither does he conceal his grave adharma.

Why, then, do some filmmakers feel compelled to invent sympathetic motivations that fundamentally alter these characters?

Cinematic liberties are understandable. But changing the motivations and moral responsibility of the principal characters can change the dhārmic understanding communicated by the Itihāsa.

Our sampradāya has preserved these texts for generations. We have the original available to study.

सत्यमेव जयते नानृतम्।

satyam eva jayate nānṛtam.

"Truth alone triumphs, not falsehood."

Muṇḍaka Upaniṣad 3.1.6

Jai Sītā Rām.