Noble Tamizh King? : The Unspoken Rape Pursuit of Ravanasura

In all standard sampradāyas and scriptures of ancient India, Śrī Rāma is without doubt seen and regarded divine and as one of the prominent incarnations who walked this planet.

Being a 90's kid, Rāmacandra always topped my hierarchy of heroes, even surpassing Rājnikānt. We were very much exposed to the Itihāsa that took the form as colored books and films.

Lately, fanatics backed with political motives have started to virtually perform a non-invasive craniotomy to infuse hatred towards our own culture into the brains of Tamiḻs.

Have you noticed how various baseless self-proposed theories on Rāvaṇa being a Tamiḻ King have been on the rise lately?

Certain ill-thinking groups in Tamiḻ Nāṭu are all out to destroy the Indian culture and Itihāsas that have been our very breath. Their anti-Hindu nature and hatred for Brāhmaṇas have taken various forms that have successfully brainwashed many.

They have even gone to the extent to label Śrī Rāma as an outsider who sabotaged Rāvaṇa – who was apparently a pure Tamiḻ King.

They have absolutely no support for these claims. In addition, let's look at how we can debunk this filthy theory.

The very idea of Rāma and Rāvaṇa is derived from our Itihāsa – Vālmīki's Rāmāyaṇa to be specific. Every version of Rāma's story is inspired by this – be it Rāmakien of Thailand, Kamba Rāmāyaṇam, Rāmacaritamānasa by Tulasīdāsa, or Rāmopākhyāna in the Mahābhārata.

In other words, without Vālmīki Rāmāyaṇa, you would not even hear about Rāma or Rāvaṇa. So let's see what Vālmīki's Rāmāyaṇa has to say about Rāvaṇa.

Quoted Verses: Vālmīki Rāmāyaṇa – Yuddhakāṇḍa, 13th Sarga

Verse 1:

महापार्श्व निबोध त्वं रहस्यं किञ्चिदात्मनः।

चिरवृत्तं तदाख्यास्ये यदवाप्तं पुरा मया॥

mahāpārśva nibodha tvaṃ rahasyaṃ kiñcidātmanaḥ।

ciravṛttaṃ tadākhyāsye yadavāptaṃ purā mayā॥

Translation:

Rāvaṇa confesses to Mahāpārśva: “Listen, Mahāpārśva. I will now tell you a secret of mine, something I did long ago.”

Verse 2:

पितामहस्य भवनं गच्छन्तीं पुञ्जिकस्थलाम्।

चञ्चूर्यमाणामद्राक्षमाकाशेऽग्निशिखामिव॥

pitāmahasya bhavanaṃ gacchantīṃ puñjikasthalām।

cañcūryamāṇāmadrākṣamākāśe'gniśikhāmiva॥

Translation:

Rāvaṇa continues: “Once, I saw the apsarā Puñjikasthalā flying through the skies, heading to Brahmā’s abode. She looked like a flame of fire.”

Verse 3:

सा प्रसह्य मया भुक्ता कृता विवसना ततः।

स्वयम्भूभवनं प्राप्ता लोलिता नलिनी यथा॥

sā prasahya mayā bhuktā kṛtā vivasanā tataḥ।

svayambhūbhavanaṃ prāptā lolitā nalinī yathā॥

Translation:

Rāvaṇa then says: “I raped her by force, stripped her naked. She fled to Brahmā’s abode, like a lotus shaken and wilted.”

Verse 4:

तस्य तच्च तथा मन्ये ज्ञातमासीन्महात्मनः।

अथ सङ्कुपितो वेधा मामिदं वाक्यमब्रवीत्॥

tasya tacca tathā manye jñātamāsīnmahātmanaḥ।

atha saṅkupito vedhā māmidaṃ vākyamabravīt॥

Translation:

Rāvaṇa adds: “I believe the revered Brahmā came to know of it. Enraged, he said to me these words...”

Verse 5:

अद्य प्रभृति यामन्यां बलान्नारी गमिष्यसि।

तदा ते शतधा मूर्धा फलिष्यति न संशयः॥

adya prabhṛti yāmanyāṃ balānnārī gamiṣyasi।

tadā te śatadhā mūrdhā phaliṣyati na saṃśayaḥ॥

Translation:

Brahmā’s words: “From this day forward, if you ever force yourself upon another woman, your head shall split into a hundred pieces. Without a doubt.”

Verse 6:

इत्यहं तस्य शापस्य भीतः प्रसभमेव ताम्।

नारोहये बलात्सीतां वैदेहीं शयने शुभे॥

ityahaṃ tasya śāpasya bhītaḥ prasabhameva tām।

nārohaye balātsītāṃ vaidehīṃ śayane śubhe॥

Translation:

Rāvaṇa confesses: “It is only because I fear this curse that I have not and cannot forcibly place Sītā, daughter of Videha, on my bed.”

Additional Notes:

Rāvaṇa is also known to have raped apsarā Rambhā, who was the consort of Nalakūbara, son of Kubera. As a result, Nalakūbara also placed a curse upon Rāvaṇa.

He also attempted to rape Vedavatī, who later took rebirth as Sītā to be the cause of Rāvaṇa's destruction.

He had NOTHING to do with Tamiḻs!

Rāvaṇa was a hybrid — his father was a Brāhmaṇa, Sage Viśrava, the son of Pulastya, one of the mind-born sons of Brahmā. His mother was an Asurī, Princess Kaikasī, who belonged to the daitya lineage.

If the Rāmāyaṇa was merely a fabricated plot by so-called "Āryans" to glorify Brāhmaṇas, then why would they make the villain himself a Brāhmaṇa?

In fact, Rāma, the very avatāra of divinity — Maryādā Puruṣottama — was a Kṣatriya, born into the Ikṣvāku dynasty of Ayodhyā.

Image: Headshot

It was Rāma — not Rāvaṇa — who had contact with the ancient Tamiḻs.

Rāma belongs to the Ikṣvāku dynasty and is described in the Rāmāyaṇa as dark-skinned (śyāmaḥ). Interestingly, the Cōḻas — one of the most celebrated dynasties of Tamilakam — also trace their lineage to the same Ikṣvāku vamśa.

Now, if Rāvaṇa was truly a Dravidian King, shouting "Tamiḻāṇḍā!" like how today's Dravidian ideologists fantasize, then why did he compose the famous Śiva Tāṇḍava Stotra in Sanskrit?

Why not in Tamiḻ, the language he’s supposedly the torchbearer of?

Let’s take a moment to appreciate the irony:

It was Rāma, not Rāvaṇa, who is actually portrayed interacting with Tamiḻ-speaking regions.

In fact, in the Sundarakāṇḍa of the Vālmīki Rāmāyaṇa, Hanumān reflects on the languages he can use to address Sītā Devī — and he explicitly refers to Tamiḻ as madhu-vākya (nectarine speech), acknowledging it with deep respect.

So, who truly resonated with the Tamiḻ cultural world?

Certainly not Rāvaṇa.

It was Rāma, the embodiment of dharma and unity, who valued and embraced the diverse tongues and cultures of Bhāratavarṣa — including Tamiḻ.

(4) Rāvaṇa did not kidnap Sītā Devī to avenge his sister!

Let that myth be shattered once and for all.

Rāvaṇa became obsessed with Sītā Devī only after Śūrpaṇakhā described her unparalleled beauty to him.

That lust, not revenge, was the sole motive behind the abduction.

He did not march with rage — he schemed with cunningness. He used deceit, the illusion of a golden deer, and stole Sītā Devī from her hermitage in the forest — a cowardly act, not one of revenge or righteousness.

Follow Bonafide Tamiḻ Icons – Not Fabricated Political Constructs

It’s high time Tamiḻs stop letting their volatile emotions become political bait for parties to yank on.

Random YouTubers, self-proclaimed ideologists, and agenda-driven influencers are not your Tamiḻ icons.

Return to the Sangam era. Return to the great poets — to Kapilar, Avvaiyār, Pattinathār, and the treasure troves of Tirukkural and Silappadikāram.

Search there — not one of them ever claimed this rapist Rāvaṇa as a Tamiḻ identity.

There is no literary, historical, or scriptural evidence for such a claim — only a politically charged imagination.