Lord of Lanka Ravana praises Seeta's beauty using undignified language

का त्वम् कांचन वर्ण आभे पीत कौशेय वासिनि |
कमलानाम् शुभाम् मालाम् पद्मिनी इव च बिभ्रती || ३-४६-१६

16. kaancana varNa aabhe = oh, one with - gold's, glitter, glittering; piita kausheya vaasini = ochry, in silks, silkened; padminii iva kamalaanaam = lotus-tendril, like, of lotuses; shubhaam maalaam bibhratii = divine, garland [you wear]; kaa tvam = who, you are.

"Glittering like the glitter of gold, silkened in ochry silks, you are like a lotus-tendril garlanded with divine lotuses as your ensemble, who are you?" Thus Ravanan started addressing Seetha [3-46-16]

ह्रीः श्रीः कीर्तिः शुभा लक्ष्मीः अप्सरा वा शुभ आनने |
भूतिर् वा त्वम् वराअरोहे रतिर् वा स्वैर चारिणी || ३-४६-१७

17. shubha aanane = oh, rosy, faced one; varaaarohe = oh, curvacious one; tvam = [are] you; hriiH kiirtiH shriiH = [personified] Respect, or Renown, or Resplendence; shubhaa lakSmiiH vaa = felicitous, Lakshmi, or; apsaraa = or [nymphal] apsara; bhuutiH vaa = or Benefactress, or; svaira caariNii = or self, moving [motivated woman]; ratiH vaa = Rati, or.

"Oh, rosy faced one, are you the personified numen of Respect, Renown or Resplendence, or the Felicitous Lakshmi herself, or oh, curvaceous one, are you a nymphal Apsara, or the numen of Benefactress, or a self-motivated woman, or Rati Devi, the consort of Manmatha, the Love God. [3-46-17]

समाः शिखरिणः स्निग्धाः पाण्डुरा दशनाः तव |
विशाले विमले नेत्रे रक्तान्ते कृष्ण तारके || ३-४६-१८

18. tava dashanaaH = your, teeth; samaaH = are evenly; shikhariNaH = have tips like jasmine buds; snigdhaaH = smooth; paaNDuraa = whitely; netre vishaale vimale = eyes, broad, spotless; rakta ante = red, at ends; kR^iSNa taarake = black, starred [irises, pupils are black.]

"Your teeth are evenly, smooth and their tips are like jasmine buds, and your whitish broad eyes are spotless, reddish at ends, and pupils are black. [3-46-18]

विशालम् जघनम् पीनम् ऊरू करि कर उपमौ |
एतौ उपचितौ वृत्तौ संहतौ संप्रगल्भितौ || ३-४६-१९
पीन उन्नत मुखौ कान्तौ स्निग्ध ताल फल उपमौ |
मणि प्रवेक आभरणौ रुचिरौ ते पयो धरौ || ३-४६-२०

19, 20. vishaalam jaghanam = beamy, hips; piinam uuruu = burly, thighs; kari kara upamau = elephant's, hand [trunk,] akin to; te = your; etau = these; maNi praveka aabharaNau = those that have - jewellery, best, ornamented; payaH dharau = milk, bearers - two breasts; upa citau = butting [rubbing each other]; vR^ittau = rotund; sam hatau = well, bumping against each; sam pragalbhitau [sam pra valgitau] = verily, unobtainable [very, well, swinging up]; piina unnata mukhau = brawny, jutting out, faces [of breasts - nipples]; kaantau = covetable; snigdha taala phala upamau = smooth, palm, fruit, like; rucirau = beautiful.

"Your hips are beamy, thighs burly akin to elephant's trunks, and these two breasts of yours that are ornamented with best jewellery are rotund, rubbing and bumping each other, and they are swinging up and up, their nipples are brawny and jutting out, and they are smoothish like palm-fruits, thus they are covetable for they are beautiful. [3-46-19, 20]

चारु स्मिते चारु दति चारु नेत्रे विलासिनि |
मनो हरसि मे रामे नदी कूलम् इव अंभसा || ३-४६-२१
करान्तमित मध्या असि सुकेशी संहत स्तनी |

21, 22a. caaru smite = oh, on who has - alluring, smile; caaru dati = alluring, teeth; caaru netre = alluring, eyes; vilaasini = oh, allurer; raame = oh, beautiful lady [or, Raamaa, the female form of Rama]; nadii ambhasaa kuulam iva = river, by water [by spate,] riverbank [eroding,] as with; me manaH harasi = my, soul, you are robbing; kara anta mita madhyaa = hand, inside, limitable, waisted - a palmful is your waist; su keshii = good, head-hair [velvety hair]; samhata stanii asi = - jostling, breasted one, you are - breasts extrusive to each other.

"Oh, allurer, your smile is alluring, teeth are alluring, and your eyes allure, oh, beauty, your waist is palmful, your hair velvety, your breasts are jostling, and you rob my soul as a spate robs riverbank. [3-46-21, 22a]


न एव देवी न गन्धर्वी न यक्षी न च किंनरी || ३-४६-२२
न एवम् रूपा मया नारी दृष्ट पूर्वा मही तले |

22b, 23a. mayaa = by me; mahii tale = on earth's, face; evam ruupaa naarii = this kind of, featured, woman [earthly female]; na dR^iSTa puurvaa = not, seen, earlier [hither to]; devii = a goddess; na eva = not [seen,] in that way; gandharvii na = gandharva female, no; yakSii na = yaksha female, no; kinnarii na = kinnara female, no.

"I have not hitherto seen any earthly female with this kind of features on the face of earth; or, a goddess - no; a gandharva female - no; yaksha female - no; kinnaraa female - no, none whosoever! [3-46-22b, 23a]

रूपम् अग्र्यम् च लोकेषु सौकुमार्यम् वयः च ते || ३-४६-२३
इह वासः च कांतारे चित्तम् उन्मथयन्ति मे |

23b, 24a. lokeSu agryam te ruupam = in [three] worlds, excellent, by features; saukumaaryam vayaH ca = with fragility, youthfulness, also; iha kaantaare vaasaH ca = here, in thick of forest, living, also; me cittam unmathayanti [unmaadayati] = my, heart, highly stirring up [maddening, I marvel why.]

"I marvel why an excellent one in all the three worlds by her features, more so, fragile and youthful as yourself should be living here in the thick of forest. [3-46-23b, 24, 25a]

का त्वम् भवसि रुद्राणाम् मरुताम् वा शुचिस्मिते || ३-४६-२७
वसूनाम् वा वराअरोहे देवता प्रतिभासि मे |

27b, 28a. shuci smite = oh, one with impeccable smile; varaaarohe = oh, lay with best midriff - a curvaceous one; tvam kaa bhavasi = you, who, are; rudraaNaam = among Rudraa-gods; marutaam vaa = of Marut-gods, or; vasuunaam vaa = of Vasu-s, or; me devataa pratibhaasi = to me, as goddess, you are beaming forth to me.

"Oh, curvaceous lady, who are you? Oh, one with an impeccable smile, do you belong to Rudraa-gods, or Marut-gods, or to Vasu-s? To me you are beaming forth like a goddess. [3-46-27b, 28a]

http://www.valmikiramayan.net/utf8/aranya/sarga46/aranya_46_frame.htm

and what became of Ravana for lusting after and stealing another man's wife --

"That arrow, released (by Rama) with great speed and which was capable of destroying the body, tore off the heart of that evil-minded Ravana." (Yuddhakanda: Sarga 108 - V. 18)

Seva Lamberdar wrote:and what became of Ravana for lusting after and stealing another man's wife --

"That arrow, released (by Rama) with great speed and which was capable of destroying the body, tore off the heart of that evil-minded Ravana." (Yuddhakanda: Sarga 108 - V. 18)

Ravana was basically a good man. Although he had Seeta in his captivity in his kingdom in Lanka, and although he could have easily forced himself on Seeta physically to fulfill his carnal desires, he did not do so since he respected the fact that Seeta did not wish to be physical with him.

The reason Ravana made Seeta a captive was probably to teach a lesson to Rama for cutting off the nose of Ravana's sister Surpanaka and thereby disfiguring Surpanakha permanently.

Ravana was clearly a good king as is revealed by the saying 'sone ki Lanka' (Lanka of gold) indicating that this was a wealthy kingdom.

Ravana was a great scholar. He wrote the Shiva Tandava Stotram: https://en.wikipedia.org/wiki/Shiva_Tandava_Stotram

The Shiva Tandava Stotram is my favorite hindu bhajan. Hear it for yourself:



https://www.youtube.com/watch?v=r-Oy5rvaZsY

Marriages are made in heaven but blessed by Ravana in this Madhya Pradesh village. Unlike in most parts of the country where the king of Lanka is abhorred for separating a married couple -- Lord Rama and his wife Sita by abducting her -- Ravana is the first one to get an invite every time there is a marriage ceremony in the eponymously named village.
In Ravan village of Vidisha district, devotees head to Ravana’s temple prior to every auspicious occasion or a festival. Before solemnising any marriage in the village, the first wedding card is sent to Ravana’s temple, one of the very few in India.

Even the children returning from school on their bicycles chant “Jai Lankesh…Jai Lankesh” while passing by the temple daily. Neither do the villagers burn Ravana’s effigy here, nor do they celebrate Dussehra.
The village is located in the Nateran tehsil of Vidisha district -- nearly 40 km from the district headquarters -- where Ravana has been worshipped for centuries by Kanyakubja Brahmins, a Brahmin sub-sect to which the demon king belonged.

After travelling through the verdant fields for half an hour, a small temple appears on the right side of the narrow road in the village. Though it appears like any other small village temple, after interaction with the locals HT found that it was the famous 'Ravana temple' of Ravan village.

Inside the temple, there is a big 10-foot idol of Ravan, in a reclining position. The local legend has it that a calamity would strike the village if anyone tries to put the idol in an upright position.

In Ravan and its surrounding villages, thousands of Kanyakubja Brahmins and the people from other castes consider Ravana to be their reigning deity. Few years ago, the residents of the area pooled money to have the temple rebuilt around the ancient idol of Ravana. Prayers are offered daily in the temple.

"Before a wedding is solemnised here, the elders of the bride and groom’s family visit the Ravana temple and lay the first wedding card at the feet of the idol. The elders also get some oil, rub a part of it on the belly of the idol and take the rest back home. Then that sacred oil is applied on the bride and groom’s body. We consider this to be a blessing from Ravana, the protective deity of the village," said Tulsi Ram Tiwari, a Kanyakubja Brahmin.

The villagers believe that Ravana protects them and wards off evil influences and misfortunes from the lives of his worshippers. Another resident of the same village, Prashant Pal, said Ravana was a learned man and a great warrior who should be respected and worshipped. "We don't burn the effigy of Ravana here. We have no problem with other gods and goddesses. We celebrate all festivals, but not Dussehra," he said.

http://www.hindustantimes.com/india/in-mp-s-ravan-village-the-demon-king-is-a-revered-deity/story-E5RYXcB30dt5Kv13nDdbEN.html