I have always been fascinated by the Ramayana and Mahabharata, and I always wanted to have my retelling of it. When I say retelling, it doesn't mean I would insert totally new characters, or rewrite the epic itself (maybe a bit). It would have something about perspective, and maybe not following a linear timeline. For instance, my Ramayana would begin with how it all began - with the advent of the Rakshasa. What would Ravana's story be like? I started this two years back, and easily gave it up when Asura - Tale of the Vanquished came out. Saying that I still wanted this to be read: the prologue to my aborted novel.
Image courtesy: It is a babylonian lion sculpture which actually appears on another book cover. I happily plagiarised it and played around, because gold and lion are both symbolic of Lanka.
Note: The novel was supposed to have a linear story of Ravana with bits like the above posing as excerpts from an chronicle of an unknown Rakshasa bard which describes events from Rakshasa past (which usually is war-mongering in an archaic language). The account above is the actual origin story according to some of the Puranas.
1
O
seeker of truth, hear and heed my words, for it disputes what naysayers and
naïve poets have parroted for centuries. For their feeble minds could not
comprehend what they saw and heard, and could not put into words what they did
comprehend. Thence the histories of our races and kings were shrouded in lies
and ignorant rants.
O
scribe, mark down the first words of the chronicles, the beginning of time and
history as it was.
In
the beginning, there was the Void and the Veil. The Void is where the known
universe sprouted, and everything we know came from there and remains here.
Beyond the Veil is the greatest mystery of all; it is the realm where the world
soul resides in its purest form, without attributes. God in its purest form has
no shape, no voice and no emotion, and hence is unmanifest. Beyond the veil,
everything is unmanifest, yet existing.
When
the unmanifest chooses to manifest,
it crosses over the veil, and it chose to.
That
was the beginning of time.
Bards
and philosophers see the pure white veil as an ocean of milk. Across the
surface of the ocean it rippled, the first sound om resonated across the
emptiness of the expanse. The Mahāvishṇu
poured into our world. According to lore, it assumed the form of a child
floating on the surface of the ocean – the manifest form, the Vishṇu. Besides the irrelevant imagery,
what we know is that from the navel of the Vishṇu sprang a beam of light and exploded
into a thousand lotus petals of white luminescence. And the Brahmā was born.
The Brahmā, the creator of everything since, was a creature of
five heads and a powerful mind. For what it conceived in its mind through
imagination and emotion, sprang into being. It is the father of all the races
and tribes; all dynasties are born from it. The first of the firsts, the Siva, the lord of the roaring storms, was
born from him. The priest-kings of yore, the prajāpatis came from him. In time, the Brahmā will
be hailed as the ancestor of the Dēvas, Daityas, Dānavas, Nāgas, Uragas, and such unworthy weak beings. For now it filled the worlds
with creatures of every kind. The Void was no longer void; it teemed with life.
That,
my kin, was the birth of our worlds. In the ballads of our time, Vishṇu,
Brahmā and
Siva, manifestations of the world soul, rightfully became the preserver, the
creator, and the destroyer. The tales of origin of different races were spread
far and wide. But the birth of our kind was not intended by the creator. Our
beginnings were not meant to be.
On
the twilight of creation, the Brahmā grew tired and hungry. It simply
tore away the feeling out of itself. The hunger floated away condensing into
misshapen foul creatures with drooling mouths and growling bellies. The savages
began feeding on other life-forms, consuming the other creatures. Their
ravenousness endangered the Brahmā’s creations. They were a threat to
the worlds’ existence.
The
Brahmā on seeing
this, went into a terrible rage. Then on understanding what was happening, wrested
the rage out of itself. The righteous anger coagulated into fierce and vengeful
creatures which hunted down their greedy cousins. They clawed and sunk their
fangs into them, and fought and banished them to the fringes of existence. They
were the saviours of creation.
O
bard, this tale had been told oft and forgotten oft. The scrolls of our
histories have often been burnt and its keepers slaughtered to hide the truth. The
ravenous vermin which chanted bhaksha bhaksha! came to be known as the Yaksha. They are the greedy ones, for
they are always attracted to treasures, be it gold or gems, water or woods. The
unsophisticated think of them as guardians of resources, but in truth, they
cling to them because of their greed.
The protectors chanted on, raksha raksha: they were here to
protect. We are here to protect. In time, these glorious creatures born
of righteous anger and war craft, will be known as the Rākshasa. The mighty and ruthless avengers
rose to the top of the hierarchies, to their rightful places, as overlords and protectors
of all.
Alas the jealous Dēvas and their ilk crowned
themselves as lords of the elements, and stole from us, our birth right!
For long their unscrupulous chroniclers herded our conquests with the meagre
brawls of the lowly Daityas and Dānavs.
Woe to them! For we are no cowering Asura! Our lineage begins
from the Brahmā
itself – born from the purest rage, born into battle, born for the battle!
Rise, my children! Scion of the Invincible! Lord of the Horde! Heir to the
heavens! O Rākshasa,
claim your birth right! Banish the vain Devas to the abyss of obscurity, and
rise to rule over the worlds! It is ours and ours alone.
From the Chronicle of the Lost Rākshasa
***
Image courtesy: It is a babylonian lion sculpture which actually appears on another book cover. I happily plagiarised it and played around, because gold and lion are both symbolic of Lanka.
Note: The novel was supposed to have a linear story of Ravana with bits like the above posing as excerpts from an chronicle of an unknown Rakshasa bard which describes events from Rakshasa past (which usually is war-mongering in an archaic language). The account above is the actual origin story according to some of the Puranas.