The Winged Oracle In Search of Sita

 The Winged Oracle

In Search of Sita

As the exhausted Vanara army sat down, defeated and helpless, awaiting their death, help came from unexpected quarters. The wise, aged vulture Sampati had overheard them talking and then mentioned a name that brought back many memories, but distressed him greatly as well.

The lord of vultures, Jatayu's older brother, Sampati, heard the voices of the Vanaras and came out of his cave in the Vindhyas. He heard their conversation of fasting unto death and grew delighted at the thought of eating them one by one as they dropped dead.

Angada's voice interrupted Sampati's thoughts. "We did not accomplish Rama's task or fulfil our king's wishes," he said. "Look at how the promises Kaikeyi extracted, have effected everyone.

Rama, Lakshmana, and Sita were exiled to the forest, Dasharatha died, Ravana abducted Sita, and Jatayu died as he tried to rescue her."

The grieving vulture

Shocked, Sampati spoke up, "Who speaks of Jatayu's death, causing my heart to tremble? It has been so long since I heard from him. My younger brother is virtuous and valorous. I wish to hear of his death, if that is what has happened."

At first, the Vanaras doubted Sampati's intentions, even though his voice trembled in grief. They realized that they had nothing to fear, as they were awaiting death by the ocean shore anyway, and so told him the entire story.

Sampati listened to them and then said, as he mourned his brother, "I cannot do anything even after hearing of my brother's slaughter in battle by that wretched Ravana, for I am old and without wings."

Angada replied, "If Jatayu is your brother, tell us where this Rakshasa lives, if you happen to know."

News, at last

Jatayu's elder brother said, "I am a bird without wings. My valour and might are gone. I will, however, help Rama through my speech. I saw Ravana take a beautiful young woman who called out to Rama and Lakshmana. From her cries, I surmise it must have been Sita.

"Listen as I tell you where Ravana lives. He is the brother of Kubera, the god of wealth, and lives in the city called Lanka, which is a 100 yojanas (about 1,260 km or 900 miles) into the ocean, surrounded by water on all sides. Vishvakarma, the divine architect of the universe, built this great city.

Sita lives there, held by the Rakshasas. You must find a way to get there.

"Now, take me to the ocean shore so I may offer the ritual water in the memory of my deceased brother, Jatayu." He looked at the Vanaras and realized that they were not fully convinced, so Sampati reassured them. He told them that he knew this information to be true, for his son, Suparshva, had seen Ravana abduct Sita, as he foraged for food.

After performing the water rituals, Sampati told the Vanaras that he knew that they would succeed in their mission of finding Sita.

"Let me tell you how I know this," he said, and told them his story.

Historical Context of The Ramayana

 

Historical Context of The Ramayana

As a religious text, the Ramayana provides a basis for understanding the guiding principles of Hinduism. Hinduism is a polytheistic religion, and the three most important deities are Shiva, the destroyer of evil; Brahma, the creator; and Vishnu, the protector. It's these gods that orchestrate Rama's victory over Ravana. The Ramayana also hinges on the logic of Dharma, which refers to a universal order, practical morality, and the correct way of living. The laws of Dharma govern why, for instance, Rama must abide by his father's decision to banish him; had Rama allowed himself to be crowned, he would've upset both his own Dharma and that of his father.

Valmiki is celebrated as the first Sanskrit poet. The Mahabharata, another ancient epic, was written by the sage Vyāsa around the same time. Together, these two epic poems form the Itihāsa (translated as "history") of the Hindu religion. The Ramayana has remained an endless source of inspiration for Southeast Asian authors and artists; some version of the Ramayana exists in every Southeast Asian country, and in some cases has been adapted to fit the guiding principles of either the Jain or Buddhist religions.

Valmiki- The First Poet

The First Poet. Valmiki is credited with inventing the shloka meter of verse poetry, the most common meter in classical Sanskrit poetry. Legend has it that he uttered the first shloka in grief and anger when he saw someone suddenly shoot a mating duck. Valmiki's Ramayana states that Rama fondled a squirrel in thanks for his help building the bridge to Lanka. The path of Rama's three fingers formed the three white stripes that run down the backs of Indian palm squirrels.

Kamban's poem begins by describing the land of Kosala, where the story takes place. He describes the people at work on the land and the animals that live among them. The capital city, Ayodhya, is a fabulous city ruled over by King Dasaratha. Though Dasaratha is a compassionate and well-loved king, he laments that he's childless. One day, he tells his mentor that he has no sons to succeed him and asks him for help.

The mentor remembers his vision in which all the gods appealed to Vishnu for help in defeating Ravana. The gods explained to Vishnu that they'd promised Ravana extraordinary powers, but Ravana is now using the powers for evil. Neither the gods Brahma nor Shiva can help, as they gave Ravana his powers in the first place. Vishnu promises to reincarnate himself as the human son of Dasaratha, since Ravana never asked a human for help and can therefore be killed by a human. Shiva explains that his conch, wheel, and serpent will also reincarnate as his brothers, and all other gods will reincarnate as monkeys since Ravana is cursed to be destroyed by a monkey.

The mentor keeps the memory of his vision to himself but instructs Dasaratha to arrange for the sage Rishya Sringa to perform a sacrifice. The mentor explains that this sage will be difficult to fetch, as he currently lives at the court of Agna in luxury. Dasaratha invites the sage to Ayodhya, where he conducts a year-long sacrifice. At the end of a year, a being emerges from a sacrificial fire carrying a plate of rice. The being places it at Dasaratha's feet and returns to the fire.

Vanaras Search For Sita

Vanaras Search For Sita

Futile Efforts

The Vanara armies left Kishkindha, but Hanuman carried a special message for Sita. Soon, the armies returned from the east, north, and west, and brought disheartening news. Sita was nowhere to be found. Would Hanuman succeed where everyone else failed?

Sugriva turned to Hanuman, in whom he possessed immense confidence. He knew that if there was anyone who would be successful in the search, it would be Hanuman Sugriva told him, "I see nobody who is comparable to you in any of the realms, in the heavens or sky, let alone on the earth, in intellect or strength. You are like your father, the wind god himself.

Rama's messenger

Seeing the king's conviction in Hanuman's capability. Rama decided to trust him, believing that his success was certain. His heart grew light at the thought and he gave Hanuman a ring marked with his name. "By this, Sita will know that you are my messenger," he said. Hanuman took the ring, placed it upon his head with reverence, and worshipped Rama's feet before leaving. When the armies had left. Rama asked Sugriva, with some curiosity, "How is it that you have such knowledge of all quarters of the land?"

Sugriva replied, "When my brother Vali chased me 1 traversed the limits of all the directions until Hanuman suggested that we live in the region that Vali could not enter because of the sage's curse."

The armies began returning on the 30th day from their departure. They told Sugriva that they had searched the cities, rivers, seas, and mountains, but failed to find Sita. The contingent from the south, however, had not returned.

The search continues

Tara, Hanuman, and Angada looked for Sita in the south, going from region to region, also passing through places where there were no edible fruits, roots, or animals. They even encountered a mighty Rakshasa whom they swiftly killed, but there was no sign of Sita.

Despondent, they sat under a tree and Angada said slowly, "We have looked everywhere - the forests, rivers, and mountains. But we haven't been able to see either Sita or the Rakshasa who abducted her. A great deal of time has passed, and Sugriva is a fierce ruler."

A strange place

The Vanaras rested and walked on, hungry and thirsty, until they saw a cave with many birds. Thinking that there could be a waterbody nearby, they entered the dark, tunnel-like cave. They walked for a while, holding one another, until they saw light. They realized it came from an illuminated forest within the cave, which had golden flora and fauna.

In the distance, they saw a woman in ascetic garb, who seemed to blaze with inner radiance. Hanuman folded his hands and asked her, "Who are you and to whom does this place belong? We were exhausted, hungry, and thirsty when we entered this cave. How are the trees and animals golden?"

The woman told them that she was Svayamprabha and that the place belonged to her friend Hema, a celestial maiden. Maya, a Danava (race descending from the goddess Danu), had built the place with his powers and lived here, until Indra, the king of gods, killed him for falling in love with Hema. "Why are you here? If your exhaustion and hunger has dissipated, tell me," she said. Hanuman then told her about Rama and Sugriva, and of their search for Sita. Then he said, "Observer of dharma, we seek you as refuge. The time that our king had assigned for the task has lapsed. Please help us find a way out of here. We are terrified of Sugriva, for we have neither completed the task, nor returned in time."

Svayamprabha asked them to shut their eyes and transported them to a shore by an ocean. She then disappeared before they could even open their eyes.

LOCATION

THE SILENT FOREST

A sage named Kandu lived in the desert-like forest that Angada and his companions found as they searched for Sita. The region did not have any vegetation or animals. The sage, endowed with great asceticism and a bad temper, had cursed the region to be a desert devoid of any life after the death of his 10-year-old son in the forest.

Sage Narda

 Sage Narda

Narda, born to Brahma, the Creator of the universe, through his mental powers and not by conjugation, Narada is also associated with Vishnu, the Preserver. He is often depicted as travelling to various realms, singing and chanting the name and stories of his beloved Vishnu. Known for his inability to stay in a place for too long, he conveys vital information to the gods and other beings and is key to the transmission of narratives.

In the Ramayana, Narada has a significant conversation with the sage, Vyasa, at the beginning of the Bhagavata Purana and emphasizes the importance of devotion. It is after this that the sage composes the Puranas, a key part of sacred Hindu literature.

The ever-wandering celestial sage, Narada, renowned for his storytelling skills and knowledge of the three worlds, visited the great ascetic, Valmiki, at his hermitage on the banks of the River Tamasa.

The sage was pleased to see him. He had been struggling with a question for some time, and thought that if there was anyone who would know the answer, it would be Narada.

So, he asked, "Who in this world is endowed with all exceptional qualities? Who knows dharma, the path of righteousness, and is truthful? Who is firm and has a good character? Who is so fierce that when he is angered in battle, even the gods fear him? And who, even being so, has conquered his anger? Who is wise and a benefactor of all beings? Who is both supremely capable and beautiful?"

Valmiki was not asking about historical figures or celestial beings. The object of his inquiry was a person who walked the earth as he spoke - "now, in this world".

In praise of Rama

Pleased with the question, Narada replied, "The qualities you list are rare, but I know of such a man. He is Rama, born to the Ikshvaku lineage." He began recounting Rama's qualities and they were even more spectacular than the ones Valmiki had asked for. Rama, the son of Kaushalya and Dasharatha, equalled the ocean in depth, the Himalayas in firmness, Vishnu in valour, the moon in beauty, the fire of death itself in anger, the earth in forbearance, and Kubera, the god of wealth, in charity. He was like Dharma personified in matters of truth. He was intelligent, just, eloquent, glorious, and a destroyer of enemies. He was beautiful, and had a pleasing complexion, large eyes, a beautiful forehead, broad chest, deep collarbones, and long arms that went down to his knees. He knew the essence of the Vedas and subsidiary disciplines. He was the protector of all beings and dharma.

Narada tells the story

The sage told Valmiki of King Dasharatha and his wish to install his eidest son, Rama, as the crown prince. He told him of Rama's 14-year exile in the forest and his great battle with Ravana, the Rakshasa king.

He narrated the details of Rama's return, still speaking of past events. Finally, Narada described how Rama's perfect reign would be, talking of the past, present, and then the future.

After ruling for 11,000 years, Narada said, Rama would go to Brahma's realm. He ended his account by saying, "This is a sacred account that will cleanse sins, bring good luck, and greatness." So, saying, the celestial sage finished reciting Rama's story.

Valmiki and his disciples paid their respects, and Narada left soon after, making his way back to heaven.

By the river

Sometime later, Valmiki decided to visit the banks of the River Tamasa with his disciple, Bharadwaja.

A tributary of the mighty and sacred River Jahnavee (Ganga), Tamasa flowed close to the hermitage.

On reaching its banks, Valmiki found himself drawn to the beauty of its waters, which were crystal clear with not even a trace of mud.

He turned towards his disciple, Bharadwaja, and said, "O son! This tirtha (pilgrimage), beautiful and clear, is like the mind of a righteous person, one who is devoid of any impurities, has goodness in his heart, and follows the prescribed principles."

He instructed his disciple to bring him a pot of water and his garment made of bark. Bharadwaja, always attentive and willing, handed him the garment and pot.

A cruel act -

As Valmiki walked towards the water, he glanced at the dense forest and noticed a pair of curlews. Devoted to each other, they seemed oblivious to the sage. As they made love, they were so engrossed in each other that they did not notice the Nishada (hunter) nearby.

As the great sage looked at the birds, the Nishada struck the male with an arrow. It fell to the ground, trembling and soaked in its blood. Seeing her dying mate, the female cried out in pathetic tones. Valmiki saw the struggling bird. desperate for life, and heard the cries of separation of the female.

The first shloka 

Shocked at this cruel interruption of love.

Valmiki, overwhelmed with grief, reacted with deep compassion and pain.

He spoke:

maa nishaada pratishtha

tvam/ agamah shashvatech samah//

yat-kraunca-mithunad-ekam/avadhih kama-mohitam //

("O Nishada! This couple of curlews was in the throes of passion, and you killed one of them. Therefore, you will possess ill repute for an eternal number of years.")

Astonished that he had spoken these words aloud, Valmiki wondered, "What are these words that I have uttered while overcome with sorrow?"

Grief, in verse-

Valmiki turned to Bharadwaja and said, "While overcome by pain, I spoke these words. This rhythmic statement, with quarters of equal syllables that I uttered, while afflicted with shoka (grief).

must be shloka."

In that moment, poetry emerged from the experience of the pain of another.

Later, as they walked back, Valmiki could not get the shloka out of his mind and wondered about its significance.

At the hermitage, Valmiki's disciples repeated the newly minted verse, and grief, crystallized in the verse, completed its journey to poetry through their participation and repetition.

Sugriva

 Sugriva

Sugriva, one of Rama's key allies, is to be decorated uniformly as a straightforward and virtuous being. However, the picture that emerges of the Vanara king, first during his exile and then later, is much more real and flesh and blood, with plenty of virtue, but not a trace of innocence.

Familial relationships

Sugriva has a complicated family situation, much before his encounter with Rama. It seems that his relationship with Vali, before the battle with Mayavi, is friendly. His intentions in closing the tunnel, too, do not seem suspect. It makes sense that on receiving news of Vali's death, Kishkindha's ministers want to quickly install somebody as the king. After all, it is made clear in Ayodhya Kanda that kingless kingdoms are magnets for danger. Sugriva is an obvious choice - it is not clear whether Angada, Vali's son, was born or old enough at the time.

Relationships become tense with Vali's return. After Sugriva's exile, Vali takes his brother's wife, Ruma, as his own.

Astute ruler

During his exile, Sugriva wanders across four quarters of the earth, enough to offer the armies a virtual map to follow and chooses to settle close to Kishkindha in a region Vali cannot enter, due to a curse. It is clear then that Sugriva has a real head for policy and has excellent advisers, including Hanuman.

He is also careful, a trait possibly from his time on the run. This compels him to find out more about Rama and Lakshmana when he first sees them. His alliance with the princes is a good example of his shrewdness, at least in Valmiki's Ramayana. He is not willing to accept Rama's skill on his words alone.

There is also the complication of how much he knows of Ravana when Rama first asks him. Many commentators have tried to understand why Sugriva does not tell Rama what he knows, but it seems that it is too early in their friendship for him to give away all his cards. All this suggests that he has the qualities to run an effective kingdom.

It is also obvious from the way the Vanara armies rush to him that they respect and fear him as their ruler. It is as apparent in his treatment of them, indicating that he deserves their respect as their commander.

A true friend

Sugriva puts everything he has at Rama's disposal until they find Sita and achieve victory, marking him as a true friend. He is also able to comfort Rama at a time when he needs it the most, lecturing him ever so gently for his growing hopelessness, while filling him with self-confidence and trust in their victory. Being in a similar situation allows him to address Rama in a way that Lakshmana. finds it hard too.

He is willing to bring his smartness to bear on Rama's decisions as well, as is clear in his suggestion when Vibhishana seeks refuge.

Sugriva's flaws

Sugriva is not without complexity, however, and his greatest flaw, which angers even Rama, is that he forgets his alliance as soon as he gets his kingdom. His relationship with Taaraa is also a cause for censure, for Rama killed Vali for a parallel crime. It is natural, too, that he has a complex relationship with Vali's son, Angada. After all, Sugriva was instrumental in killing his father and marrying his mother. Indeed, it is Angada whom Valmiki utilizes to present an alternative narrative of Sugriva's actions, bringing into suspicion Angada's coronation as the crown prince.

 

 "The Emergency: A Nation's Dark Night"

*(A Poetic Chronicle of 1975-77) *

 

The Midnight Decree

 

June’s cruel night—no warning bell,

The stroke of the pen became a knell.

"Internal Disturbance," cold, austere,

Locked democracy’s doors in fear.

 

No court could question, no press could cry,

As whispers drowned beneath the sky.

Opponents vanished into cells,

While censored ink spun empty shells.

 

Where were the judges? Where the laws?

The silenced crowds with muffled cause?

Who checks the hand that wields the pen

When power forgets it governs men?

 

The reel may twist, the page may lie,

But time’s own script will testify—

No halo dims what midnight wrought,

No song erases truths unsought.

 

Final Stanza (The Lesson Unlearned)

Beware the hour when leaders say,

"I am the state—no other way."

For chains, though gilded, chafe the same,

And fire, once lit, forgets its name.

Sundra

Sham Misri

Washington USA

Vali's Death

 Vali's Death

Hidden amid the trees, Rama took aim and felled the fierce Vali. As the Vanara king lay dying, he accused the prince of not following the rules of dharma. He could not have been further from the truth.

The two brothers, terrible and strong, advanced towards each other. Sugriva uprooted a sala tree and swung it at Vali, striking him like thunder upon a mountain. He retaliated, and the fierceness of his attack broke Sugriva's pride. At that moment, Rama shot an arrow at Vali's chest, and as it found its mark, he collapsed like a felled tree. Vali was like the moon, dislodged from the sky and no longer illuminating the earth. Even if he had fallen, Vali did not lose his splendour, as the necklace that Indra had bestowed upon him held it in place.

"Why did you kill me?"

Rama and Lakshmana walked up to the fallen Vali. He saw them and said, "You are known as one who is engaged in the welfare of people, firm in your vows. Taaraa told me of your alliance with Sugriva, but I was convinced that you would not kill me when I had been challenged by another.

Your adherence to dharma is well known. I now know that you are as vicious as a pit covered in twigs. I never harmed you or your realm.

Why kill me when I am faultless?" So, accusing Rama of abandoning the path of dharma, Vali fell silent.

The dharma in the act

And so, on Vali's deathbed began a debate on dharma, and Rama pointed out Vali's chief crime, for which he had to be punished

Rama said, "It is right to kill a man who acts with desire towards his daughter, sister, or younger brother's wife.

You acted this way towards Sugriva's wife, Ruma. Also, my love for Sugriva is the same as that for Lakshmana.

I gave him my word, how could I ignore that?" Vali eventually accepted Rama's words and, joining his hands in salutation, said, "Act towards Sugriva and my son, Angada, as you would towards Lakshmana and Bharata. Protect them. Instruct Sugriva so that his behavior with Taaraa is not harsh."

Rama consoled him as he said, "Having received your just punishment, you are devoid of blemishes and have established yourself in your natural state, which is in consonance with dharma."

Taaraa's grief

Taaraa heard that Rama had shot Vali, who lay dying, and rushed to be by his side.

She chastised his retinue who had fled fearing Rama's anger. She ignored their advice to consecrate Angada and said, "What do I have to do with the kingdom or with life when Vali, the tiger among Vanaras, leaves us? I will follow him as well." She sat beside her mighty husband and cradled his body. Sugriva, seeing Taaraa and Angada in such a state, mourned his dying brother as well. Taaraa lamented, "Your strength and valour remained undefeated in battle. Get up now, go to y well-appointed bed. Or is it that as a king you love the earth even more than myse that you do not abandon he even when I ask you to? Ho does my heart not split into thousand pieces?

"Angada, look at your father with care, for to see him shall become impossible. Sugriva, enjoy your kingdom without any agitation, for your enemy your brother, lies slain."

Hanuman consoled her, "The good or bad acts a being performs return to bear their fruit. And what is there to be grieved, and by whom, in this body that is as ephemeral as a bubble? The existence of all beings is impermanent.

Do not grieve, for Vali has attained the realm of those who are triumphant in dharma." He told her to take solace in her son who would soon be consecrated and said, "The Vanaras and these realms look upon you as their overlord."

Vali, whose breath was slowing, asked Sugriva to rule well and take care of Angada. He said,

"You are Angada's protector. Follow Taaraa's advice, and make sure you fulfil your promise to Rama."

He breathed his last and Taaraa lamented, "Look, royal glory does not abandon you even when your breath has ceased, even as the sun's rays do not abandon the great mountain as it sets."

Rama said, gently, "The departed soul does not attain peace and happiness through the pain of grief that the family experiences."

…

S-727 The Birth of the Ramayana and Its Composition

 S-727 The Birth of the Ramayana and Its Composition

Valmiki sat in solemn thought,
His heart with grief and anguish fraught.
Two birds, once singing, now lay still—
A hunter’s arrow struck to kill.

From trembling lips, a verse took flight,
A shloka born of sorrow’s might.
Then lo! A light divine drew near—
Brahma, the Creator, stood clear.

With folded hands, the sage bowed low,
Offered water, rice, and glow.
Yet still his mind, in turmoil deep,
Could not forget the lovebirds’ weep.

The Lord smiled, knowing all along,
This grief would birth a sacred song.
"Fear not, O Sage, the verse you spun,
By my will, this grace was done.

Now weave the tale of Rama’s grace,
His deeds in time and boundless space.
No truth shall hide, no act untold,
All secrets bright, in verse unfold.

Your words shall shine, forever true,
As stars in skies of endless blue."
Then Brahma vanished wisdom stayed,
And Ramayana’s song was made.

 

The Golden Trident of Ananta Mountain

 Ananta Mountain

The Golden Trident of Ananta Mountain

Deep beneath the swirling waves of the Soft-Water Ocean, where the light of the sun could not reach, stood a mighty mountain—Ananta Mountain, shining like pure gold. At its peak stood a golden trident, glowing with divine power.

This was no ordinary mountain. It was the throne of Ananta, the great thousand-hooded serpent, who held the weight of the world upon his head. His coils stretched endlessly, and his eyes shimmered like twin moons.

One day, a curious young vanara named Vali (not to be confused with Sugreeva’s brother) heard tales of the golden trident. "If I bring it to Lord Rama," he thought, "it could help us defeat Ravana!"

With a brave heart, Vali journeyed east, crossing terrifying oceans where fire-breathing demons lurked beneath the waves. Finally, he reached Ananta Mountain.

As he climbed, the air hummed with energy. At the summit, the golden trident stood tall—its three prongs blazing like captured sunlight. But as Vali reached out, a deep voice rumbled:

"Who dares disturb my rest?"

Vali turned and gasped—Ananta himself loomed before him, his massive hoods swaying like storm clouds.

"Great Serpent," Vali bowed, "I seek this trident to help Lord Rama rescue Sita from the demon king!"

Ananta’s eyes softened. "Rama… the avatar of Vishnu." He nodded. "The trident is not mine to give—it belongs to Shiva. But if your heart is pure, touch it, and see."

Vali stretched out his hand—ZZZT! A surge of energy shot through him! Visions flashed—Rama’s victory, Ravana’s fall, and a future of peace.

When he awoke, the trident was gone. But in his palm lay a single golden scale from Ananta himself.

"Carry this," whispered the serpent. "When Rama needs strength, it shall shine for him."

And so, Vali raced back, his spirit alight with hope. For he knew—even the gods were on their side.

The End.

The Lord of the Fly-Jumpers

 The Lord of the Fly-Jumpers

Once upon a time, in the great land of Kishkindha, King Sugreeva, the mighty lord of the vanaras (monkey warriors), stood before Prince Rama, the tiger-hearted hero.

"My noble Rama," said Sugreeva, "my vanaras are ready! They can leap over oceans, lift mountains, and change their shapes at will. They will find your beloved Sita!"

Rama’s heart swelled with hope. "Then let us begin the search!"

Sugreeva turned to his bravest captain, Vinata. "Lead an army eastward! Cross rivers, climb mountains, and search for every forest and cave. Look for Sita and the demon king Ravana!"

Vinata bowed. "We shall not fail!"

And so, the vanaras leapt into action—jumping over sparkling rivers, swinging through golden trees, and even peeking into strange lands where fish-tailed creatures and shadow-eating monsters lived!

At last, they reached the great Milk Ocean, where a golden mountain touched the sky. But beyond it lay unknown realms—where even the sun and moon dared not go.

"Return in one month," ordered Sugreeva. "Find Sita or face my wrath!"

With courage in their hearts, the vanaras vowed: "We will bring Sita home!"

And so, their great adventure began.

Rama's Journey Continues

Rama's Journey Continues

Sita’s Capture & Jatayu’s Bravery
Sita faints after being kidnapped by Ravana. When she wakes up, she tries to escape and shouts for the animals to tell Rama. Ravana laughs at her anger. The brave bird Jatayu fights Ravana, warning him that Rama will destroy the demons if Sita isn’t freed. Sadly, Ravana cuts off Jatayu’s wing and flies away with Sita. Before dying, Jatayu tells Rama and Lakshmana what happened but can’t say where Ravana went.

Lesson: Jatayu kept his promise to protect Sita as best as he could, showing great courage.

Meeting Hanuman & Sugreeva’s Story
Rama and Lakshmana enter Kishkindha, a kingdom of wise monkeys. Hanuman, a loyal monkey warrior, greets them in human form, recognizing Rama’s greatness. He introduces them to King Sugreeva, who shares his sad story: His brother Vali, a mighty but angry king, wrongly accused Sugreeva of betrayal and stole his throne and wife.

Lesson: Hanuman is wise and devoted, while Sugreeva is a good leader who was wronged by his brother.

 Rama’s Promise & The Arrow Test
Moved by Sugreeva’s story, Rama offers to help defeat Vali. Hanuman believes Rama is the god Vishnu in human form. To test Rama’s power, they ask him to shoot an arrow through seven trees—Rama does this easily, piercing through worlds and seas!

Lesson: Rama’s incredible strength proves he is a true hero, and he keeps his word to help those in need.

 

Mareecha

Mareecha, an old rakshasa, senses his life is ending and warns Ravana that his evil plans will bring doom to their kind. He describes Rama’s great strength, but Ravana, filled with rage, threatens him. Fearing for his life, Mareecha reluctantly agrees to help. Knowing he will die, he transforms into a magical golden deer to lure Sita away.

When Sita sees the dazzling deer, she begs Rama to catch it. Lakshmana suspects a trick, but Rama, wanting to please Sita, chases the deer deep into the forest. Too late, he realizes it’s a trap and shoots it. As Mareecha dies, he mimics Rama’s voice, crying for help.

Back at the cottage, Sita panics when she hears the cry and urges Lakshmana to go help. When he hesitates, she accuses him of disloyalty, hurting his feelings. Finally, Lakshmana leaves but warns Sita to stay safe with Jatayu, the eagle.

As soon as Lakshmana is gone, Ravana disguises himself as a holy man and approaches Sita. Though she is kind, she remains loyal to Rama. When Ravana reveals his true monstrous form, Sita bravely defies him. Unable to touch her due to a curse, Ravana lifts the very ground beneath her and carries her away in his flying chariot.

Sita’s courage shines even in danger, but Ravana’s wickedness has set a terrible fate in motion. Will Rama find her in time?

 

 

Ganapati (Ganesha)

The earliest reference to Ganapati is found in the Rig Veda (2.23.1) as Brahmanaspati, an aspect of Brihaspati or Vacaspati (literally the lord of Vak). The Brahmana and Aranyaka portions of the Veda contain praises to Ganapati. Atharva Seersha Upanishad, an Atharva Vedic Upanishad, is completely devoted to Ganapati. It establishes and explains the nature and philosophy of Ganapati, and the beeja and mula mantra.

शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम् ।

प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये ॥

śuklāmbaradharaṃ viṣṇuṃ śaśivarṇaṃ caturbhujam .

prasannavadanaṃ dhyāyet sarvavighnopaśāntaye

I meditate upon (Lord Ganesa), the one who wears a white garment, who is all-universal, who has a (bright) complexion like the moon, who has four hands, who has a cheerful face, for the removal of all obstacles.

I bow to you, the Lord with the face of an elephant (Gajanana), one who is served by the celestial attendants (Bhoota ganas) and other beings. The one who consumes the extract of Kapitha (wood apple)

You are the Lord (Ganapathi) among the celestial attendants (Ganas). We offer you sacrificial offerings. You are the wisest among the scholars. Your wisdom is known to be of the highest quality and uncompromising.

Ganapati, as the name suggests, is the lord of Ganas or divine hosts. He is the son of Uma and Siva, and the elder brother of Kumaraswamy. He is the elephant-faced God with moon adornment and snake garland. He rides over a mouse.

Ganapati is worshipped in different forms, four or eight-handed, white or reddish brown or golden in hue. In some forms, He is worshipped as a brahmacari, and in some forms, He has two consorts, Siddhi (the deity of success, accomplishment, achievement, completion) and Buddhi (the deity of wisdom).

In most of the forms, He is depicted as having one tusk. However, the word Ekadanta is explained in different ways. In one breakup of the word, as eka-dantam, it means having one danta or tusk. In another breakup, it is ekadam-tam, meaning The Only You.

His name, Ganapati, serves a different purpose. He is the lord of ‘Akshara’s, Ganas or the groups of alphabets.

The other major aspect of Ganapati is that of Vighnaraja, or the lord of vighnas or obstacles. He is the one who creates and frees people from obstacles.

Ganapati is worshipped before beginning anything auspicious/important in life, be it worship or journey or marriage or construction or war or study. Worshipping Ganapati is said to ensure there will be no obstacles in completing anything auspicious.

 

Ode to Ganapati (The Lord of Beginnings)

Oh Ganapati, Lord so wise and bright,
With moon’s soft glow and tusks so white.
Brahmanaspati, in Vedic lore,
You reign as wisdom’s boundless core.

Śuklāmbaradhara, pure and fair,
Four arms uplifted, beyond compare.
With a cheerful face, You bless the way,
And melt all vighnas (obstacles) away.

O Gajanana, with trunk so wide,
On a tiny mouse, You joyfully ride.
Kapitha’s essence, sweet and grand,
You taste with love, by Bhootas fanned.

Ekadanta, the One-Tusked Lord,
By Siddhi and Buddhi, ever adored.
The Vighnaraja, both fierce and kind,
You block or free as You’ve designed.

Before each start, we seek Your grace,
In yajna, war, or learning’s pace.
O Ganapati, with Akshara’s might,
Guard our path with sacred light!

Jai Ganesha! Your name we sing,
To You, all praises we humbly bring.
With folded hands, our hearts bow low,
Bless us, Lord, where’er we go!

5/22/2025

Sham S. Misri,

Seattle, Washington,

USA

Calendar-To find the day of week

 

 

Jatayu And Sampati

Sampati told the Vanaras that because of his divine origins, he had divine sight, and could see that they would be successful in their endeavour. Then, he told them how he came to be there.

A race to the sun

In ancient times, when Indra, the king of gods, killed the Asura Vritra (See box), the brothers Jatayu and Sampati decided. in a moment of pride, to test their valour.

They attempted to fly to the blazing sun, hotter than anything in existence. They ascended rapidly, but Jatayu got too close and was in great pain because of the rays of the sun. Out of love for his younger brother, Sampati flew ahead and shielded him from the fierce rays with his wings, which were burnt in the process. Both lost consciousness and fell to the earth.

The Vindhyas

Sampati fell from the sky and landed on top of a peak in the Vindhya mountains. He remained unconscious for six nights. When he finally came to, he could not understand where he was, as everything around him seemed unfamiliar. With great difficulty, looking at the mountains, rivers, and lakes, he realized that he was near the southern sea.

He remembered that Nishakara, a fierce ascetic, lived in that region, who knew him and his brother. Jatayu. The trees around his hermitage were never without fruits and the flowers remained fragrant.

Searching for the sage

In deep pain because of his wings, Sampati decided to seek his help and went in search of him. Nishakara, upon seeing him, said, Who are you, bird? And how did you get here? 1 knew two mighty brothers, the kings of vultures, but you seem difficult to recognise. It appears that you are the older of those brothers, Sampati ... but your wings seem burnt and your breath seems unsteady. Is this an affliction of some kind? Or did somebody punish you? What happened?"

Sampati replied, "Blessed one. I am wounded and my senses are agitated in embarrassment. I am exhausted and cannot speak." He told the sage what had happened and concluded, "I think my beloved brother Jatayu fell in Janasthana and I fell here, in the Vindhyas. Bereft of my kingdom, my brother, and my wings, I do not have it in me to live anymore. So saying, Sampati wept before the sage.

Nishakara's prophecy

The sage fell into silent contemplation and then said, "You shall have new wings, Sampati, and renewed strength and vigour. I have heard this and seen through my ascetic powers that a king shall be born in the Ikshvaku lineage called Dasharatha. He shall have a brilliant son called Rama, who will come to the forest with his wife Sita and brother Lakshmana. Ravarna, the invincible Rakshasa, will abduct his wife. The glorious Sita shall reject all luxuries offered to her. Even when Indra offers her food while in Ravana's realm, she will offer it to the ground, saying, "This is for Rama."

He added, "Vanaras will come to this region as Rama's messengers, and you will tell them about Sita. Don't go anywhere. But where can you go in this state anyway?

Await the right moment, and this great destiny shall be yours. You will be helping the princes, the gods and Indra himself. I would have liked to see Rama too, but I do not want to wait for that long and will cast off my body soon."

The truth in the prophecy

Sampati finished telling his story and then looked at the Vanaras. He said that he had waited for this moment for 100 years. He told them how, every time he slipped into deep depression, wondering about the purpose of his life, he remembered the wise sage's words.

As the Vanaras watched, Sampati's wings grew back and red feathers reappeared.

Overjoyed, he said, "I can feel the strength of my youth. My wings have returned as well. This tells me that you will be successful in your objective," he said. "Now, go find Sita."

 

The Camels – Clumsy Animals

"The Ship of the Desert"

Clumsy and slow, yet steadfast and wise,
Across the scorching sands it strides—
A living vessel, sun-baked, lean,
The desert’s lord, its patient queen.

No hoof, but padded, soft and wide,
It treads where brittle dunes abide.
No storm of sand, no furnace air
Can halt its march through wastelands bare.

For Abraham, a wealth untold,
For Job, three thousand—priceless gold.
Through Sheba’s pomp, through caravans,
It bore the dreams of desert clans.

And as it walked, the poets sang—
Of battles fierce, of love’s sweet pang,
Of dark-eyed maids and cooling streams,
Of phantom oases in their dreams.

The rhythm swayed with every stride,
The verses matched the beast’s slow glide.
Then faster songs would lift its head,
And drive it forth where silence fled.

No water is stored in secret cells,
No magic hump where liquid dwells—
Just flesh and fat, endurance true,
And salt to drink when journeys are through.

Oh clumsy beast, so strange, so grand,
You shaped the fate of sealess land.
Without your strength, without your tread,
The desert’s songs would all lie dead.

Below, I give a brief historical and biological account. Story:

To the big populations of the East, the camel has for centuries been meat and drink, dress, war steed and baggage animal, the one animated vessel capable of carrying man and his wares across an ocean of sun-scorched sand. The camel has been called the ship of the desert.

We cannot date the domestication of the camel. It runs back to prehistoric times. A papyrus more than thirty-three centuries old mentions this priceless beast. Heat and harsh land in the Middle East, cold lands more bitter and barren in the Far East have made the camel necessary to human life in those regions.

The Old Testament scenes always have camels in the background. These beasts were wealth to Abraham. Job was the "greatest man of the East" because, in addition to sheep and oxen, he had three thousand camels,

All the great Bible journeys, the Queen of Sheba's gorgeous cavalcade to Jerusalem and the long journeys from all parts of the Holy Land; the convoys bringing merchandise to the Mediterranean ports for distribution throughout the West were carried out by camel labor. And there is this romantic fact to be added, that the first fruits of Arab literary genius are camel songs. As they made their long, monotonous journeys across the burning deserts. The old poetic sons of space composed verselets, keeping time with the footfalls of the beasts they rode.

They sang songs of dark-eyed maidens and streams tinkling clear in dreamland oases; fierce rhymes of battle and of contests for wells. The meter was fixed by the tread of the camels, and the beasts marched better in time to their masters' voices than in silence. With a quickening of the songs, they raised their heads, lengthened their stride, and hastened their speed; and new rhythms, more complex lines, and couplets grew to match the new pace. And so Arabic literature, or at least Arabic poetry, grew in the desert, beaten out beneath the burning sky by men swaying and swinging to the lurching gait of the marching camel on old caravan routes.

The secret of the camel's unique value lies, as we all know, in the fact that these animals are so footed that they do not sink, as a hard-hoofed mammal sinks into the sand. They walk on it as a reindeer walks on snow, upon a well-padded foot that spreads under the animal's weight.

How a camel can march for days without drinking is amazing.

In addition to that, they can march for several days through the desert without drinking, though it is not true that a camel can support a huge burden through the wilds for two or three weeks at a time without any chance of drinking. The camel is as fond of water as a thirsty human being, and it has no special way to store up the water. As in other animals, water is stored in the tissues all over the body and is used as needed. After some days in the desert without water, the camel is parched and shrunken. At the first oasis it is given salt to eat, for salt helps the body tissues to store water; then the shrunken beast drinks its fill and plumps out again amazingly.

It was once thought that the peculiar cells in the first two compartments of the camel's stomach were used to store water, but the water contained in the stomach is not enough to do much good in the desert.

The hump on the camel's back is almost all fat. When this fat is used up by the body, water is produced by as much as ten gallons in a large camel. In addition, the animal's body draws upon that reservoir of fatty nourishment for the energy that it needs when food is scarce or lacking.

Sham S. Misri