Showing posts with label Yamuna. Show all posts
Showing posts with label Yamuna. Show all posts

Paasuram #5: The incineration of shadows

Stanza 5: The Incineration of Shadows

The fifth dawn of Margaḻi arrived not with a clatter, but with a silence so profound and velvet-soft it felt as though the entire universe had been draped in the finest white silk. The atmospheric drama of the previous day’s "arrow-rain" had passed, leaving behind a world that felt fundamentally rearranged. The earth of Srivilliputtur was no longer a common stage of dust and toil; it had been tempered by the celestial downpour into a surface that was firm, resilient, and intoxicatingly fragrant. As the girls emerged from their holy immersion, their skin cool and their spirits buoyed by the rising mist, the very air seemed to have traveled from a different geography. It carried a peculiar, heady sweetness, the unmistakable scent of Yamuna lotuses, a fragrance that should have been thousands of miles away in the northern plains of Mathura, yet was now drifting palpably through the emerald groves of the Tamil south.

Kodai walked at the head of the small procession with a gait that defied the laws of the mundane. Her feet, though bare and unadorned, seemed to skim the surface of the wet sand, leaving no indentations, as if she were already traversing the surface of the Kshira Sagara, the Milky Ocean itself. In the hollow of her palms, she cradled a collection of freshly bloomed flowers, their petals heavy with the translucent pearls of the new day’s dew. These were not mere offerings; they were the physical manifestation of her intent.

"Listen," Kodai whispered, and the sound of her voice caused the girls to slow their pace until they were almost statuesque in the pre-dawn light. "Today, our dialogue shifts. We do not just speak to the elemental clouds or the vastness of the fields. We address the Maayan, the Wondrous, Mysterious Enchanter who weaves the tapestry of existence. We turn our hearts toward the Son of North Mathura, the One who performed the impossible feat of shrinking the Infinite to fit within the womb of Mother Yashoda, making it a sanctuary for all of creation. We speak to Damodara, the One whose waist bore the marks of a humble rope, yet whose presence unbinds the universe."

She spoke with a nuanced gravity that suggested the distance between Srivilliputtur and the banks of the Yamuna had collapsed into a single, sacred point. The discussion was no longer about the external survival of the village, but about the internal alchemy of the soul, as they prepared to meet the Deity who could steal away the very concept of time and consequence.



The Burden of the Unseen

As the small procession neared the towering, shadow-draped gates of the temple, the buoyant energy of the morning began to settle into something far more contemplative and heavy. Dharini, usually the most spirited and talkative of the group, grew strangely silent. Her eyes were fixed downward, watching her own shadow as it stretched long, jagged, and dark behind her, cast by the flickering oil torches that lined the stone corridors. The contrast between the brilliant "arrow-rain" of yesterday and the stark darkness of her own silhouette seemed to trigger a crisis of the spirit.

"Kodai," Dharini finally asked, her voice trembling with a vulnerability that halted the others. "The celestial rain has washed my skin until it glows, and this sacred vow has stilled the hunger of my body. But inside, deep within the silent chambers of my heart, there is a weight I cannot wash away. As I walk, I am haunted by the 'Burden of the Unseen.' I remember every sharp, unkind word I spoke in anger last season. I remember the vain pride that swelled in my chest every time I looked in the mirror. And worse than the past, I am paralyzed by the fear of the mistakes I have not even made yet, the future slips I cannot foresee. How can a mere bath in the river, however holy, fix the profound fractures of the soul?"

Neela stepped closer, her expression mirroring Dharini’s existential dread. She nodded in solemn, heavy agreement, her voice a hushed whisper that echoed against the ancient granite. "The past is not behind us, Dharini; it is like the treacherous silt at the bottom of a deep river. Even when the surface appears crystalline and clear, one clumsy step in the wrong direction stirs the mud of our previous lives, clouding everything once more. Can we ever truly be clean, or are we simply masking a permanent stain?"

Kodai stopped abruptly and turned to face them. In the amber, flickering light of the temple lamps, her form seemed to dilate, losing its childish frailty and taking on the majestic, terrifying grace of a manifestation of the Goddess herself. Her eyes did not just see her friends; they seemed to see through the very layers of time.

"You speak of Karma, my sisters," Kodai said, her irises dancing with the reflections of the golden flames. "You speak of that endless, mechanical chain of action and reaction that binds the world in sorrow. But you are looking at the law, and forgetting the Lawgiver. You forget the nature of the One we are going to meet at this hour. We are not approaching a judge; we are going to meet the Great Thief. Do you truly think His thievery is limited to pots of butter in the kitchens of Vraja? No. He is the Chitta-Chora, the thief of hearts, and more importantly, the thief of sins. He is Damodara—the One who allowed His belly to be bound by the ropes of a mother’s love, yet who simultaneously holds the churning galaxies and the entire, infinite cosmos within that very same stomach. If He can be bound by a simple rope of devotion, do you not think He can untie the knots of your past?"

She leaned in, her voice becoming a resonant hum that vibrated in the stone beneath their feet. "What you call 'broken' is merely 'unoffered.' The weight you feel is the weight of carrying your history alone. But when we stand before the Enchanter, the 'unseen' becomes seen, and the seen is offered into His light. There is no silt that His current cannot carry away, provided you stop clinging to the riverbank of your own guilt."


The Encounter with the Agni-Siddha

They moved into the inner courtyard, where the atmosphere shifted from the cool dampness of the corridor to a dry, pulsating heat. Sitting by the central ceremonial hearth was a figure known to the temple's inner circle as the Agni-Siddha, a venerable ascetic whose skin was the color of parched earth and whose eyes were two glowing coals. He was the guardian of the sacred fire, the Homa-Agni that had not been extinguished for generations.

As the girls watched in hushed awe, the Siddha reached for a large, tangled bale of raw cotton, grey, dusty, and full of stubborn knots. "This," the Siddha rasped, his eyes momentarily meeting Kodai’s with a flash of recognition, "is the soul's entanglement."

With a single, fluid motion, he tossed the mass into the heart of the white-hot embers. There was no struggle, no slow smoldering, and no smoke. In a sudden, silent brilliance, the cotton vanished. One moment it was a complex mass of fibers; the next, it was nothing but a shimmering wisp of light, utterly consumed.

"See?" Kodai whispered, pointing to the empty air above the hearth. "Our past, our 'silt,' our hidden pride—it is exactly like that cotton. It looks dense and impossible to unravel through our own effort. But the Name of the Lord is the Moola-Agni, the Primal Fire. When we offer our thoughts, words, and deeds into that fire, He does not 'clean' the past; He incinerates the very memory of it. He leaves no ash, only the purity of the flame itself."


The Three-Fold Offering: Trikaranasuddhi

The air grew dense as they moved past the burning hearth of the Agni-Siddha and reached the high, threshold of the inner sanctum. The scent of burning camphor and aged sandalwood hung in the air, but beneath it, the supernatural fragrance of Yamuna lotuses intensified, as if the very stone was exhaling the breath of a distant, holy land. Kodai signaled for them to stop. Her presence had expanded, she no longer seemed like a young girl of the village, but a conduit through which the celestial and the terrestrial had begun to merge.

"We stand before the Lord of Wonders," Kodai whispered, her voice carrying a weight of authority that silenced the distant temple bells. "But to see Him, we must offer Him more than just our presence. We must surrender the three instruments of our existence, the Kaya, the Vaak, and the Manas. Unless the body, the tongue, and the heart move in a single, unswerving rhythm toward Him, the 'fire in the cotton' will not take hold. This is the Trikaranasuddhi, the total alignment of our being."

She reached into her basket and pulled out a handful of white jasmines and vibrant crimson hibiscuses, their petals still trembling with the dew of the river bath. "First," Kodai instructed, "we offer these flowers with our hands. This is the worship of the Kaya, the physical vessel. As you bend your knees to this cold, ancient stone, do not merely place a blossom. Imagine you are placing every ounce of your physical strength, every labor of your hands, and every step your feet have ever taken at His feet. Let the act of reaching forward signify that your body is no longer a tool for your own desires, but a temple for His service."

Neela and Dharini knelt, their movements slow and deliberate. As their fingers touched the chilled granite to lay the flowers, they felt a strange jolt, like a heartbeat emanating from the floor itself. The physical fatigue of the early morning vow vanished, replaced by a lightness that made their limbs feel as if they were carved from air.

"Second," Kodai’s voice dropped to a conspiratorial whisper that seemed to echo in the very marrow of their bones, "we use our mouths. We bring forth the Vaak. We do not sing with the calculated pride of a trained musician seeking applause, nor with the dry repetition of a scholar. We sing with the raw, piercing hunger of a child lost in a forest calling for its mother. Let the sound of 'Damodara' vibrate in your throat until it shatters the silence of your ego. The mouth that was once used for the idle gossip of the marketplace, for complaints against the heat, or for sharp words spoken in haste, must now be transformed. It must become a flute, hollow, empty of 'self,' and ready for His divine breath to move through it."

As the three of them began to chant the Name, the acoustics of the temple shifted. The sound did not bounce off the stone walls; it seemed to be absorbed by them and then radiated back with a thrumming, low-frequency energy. The air in the corridor grew warm and pressurized, vibrating with the name of the "One bound by the rope." The sound became a physical presence, a golden mist that began to swirl around their heads, knitting their individual voices into a single, celestial roar.

"And third," Kodai concluded, closing her eyes as her face was illuminated by the flickering deepas of the sanctum, "we bring the thought of Him into the mind, the Manas. This is the most elusive offering, for the mind is a restless bird. Do not merely think about Him as a story from the past. See Him. Visualize the child with the dark, moon-like face, the rope-marks still visible on His soft waist where Yashoda’s love sought to bind the Unbindable. See the Protector who lifted the mountain with a single finger. When the mind is saturated with the image of the 'Wondrous Thief,' it becomes a fortress. There is no room left for the ghosts of the past to haunt you, nor for the jagged anxieties of the future to take root. The mind becomes His playground, and in that play, all shadows are dissolved."


The Surreal Spiritual Dissolution

As the girls deepened their immersion into this three-fold devotion, the reality of Srivilliputtur began to warp and dissolve. To a casual observer, they were three girls praying in a South Indian temple; but in the "surreal spiritual" dimension they had entered, the boundaries of time and space had collapsed.

The massive granite walls of the temple, which had stood for centuries, suddenly seemed to lose their density. They became translucent, shimmering like a heat haze, until they looked like curtains of woven starlight. The heavy stone floor beneath their knees, once cold and unyielding, began to ripple and undulate. It lost its gray hue, turning a deep, swirling indigo. Neela gasped, looking down; she was no longer kneeling on stone, but appeared to be suspended on the surface of a vast, living body of water. The floor had become the Yamuna, its currents dark and mysterious, smelling of ancient silt and divine nectar.

Neela closed her eyes, but her vision only grew clearer. She saw a vision that defied the linear limits of human history. She saw the city of Mathura in the far North, its high walls glowing under a sapphire moon. She saw the Lord standing on the banks of that northern river, His dark skin shimmering like a rain-cloud at midnight. And then, miraculously, she saw that His feet were resting directly upon the very flowers she had just offered in the temple of the South. The thousands of miles between them had vanished, the Yamuna of the North and the river of her home had become one and the same stream of consciousness.

Suddenly, a sensation of intense, incandescent heat rose from the center of Neela’s chest. It was not the burning of a fever or the pain of a wound, but a magnificent, purifying blaze that felt as if a sun were dawning inside her ribcage. She saw her "past", that gray, shadowy mass of memories, regrets, and unspoken unkindnesses, being drawn toward this internal fire like iron filings to a magnet. Like the Agni-Siddha’s bale of cotton, the moment these shadows touched the flame of the Name, they did not burn with smoke; they simply ceased to be. They vanished into a shower of golden sparks that were instantly absorbed by the light.

"It's gone!" Neela gasped, her eyes flying open. Her face was drenched in tears, but her expression was one of radiant shock. "The weight, the 'silt' at the bottom of my soul, Kodai, I cannot feel it anymore! I am empty, and yet I am full!"

Dharini, too, was weeping openly, her hands clutched over her heart. The terror of the "future mistakes" that had paralyzed her only moments ago had been replaced by a vision of profound grace.

"I was so afraid of tomorrow, Kodai," Dharini sobbed, her voice ringing with a newfound clarity. "I was worried about the sins I might unknowingly commit, the ways I might fail Him. But as I sang His name, I saw the future spread out before me like a vast field of lotus leaves in a monsoon. I saw the rain of my own human failings falling upon those leaves, but the water would not stick. It could not cling! It simply rolled off in perfect, silvery spheres, leaving the leaf beneath it dry, green, and utterly pure. The Name has made my soul waxen to the world's touch!"

Kodai stood in the center of their unfolding epiphany, her eyes wide and dark, reflecting the entirety of the cosmos. She reached out and touched both their shoulders. "This is the mystery of the Maayan," she said. "He does not ask us to be perfect before we come to Him. He only asks that we come. He is the fire that consumes the past and the oil that protects the future. Now, my sisters, the vessel is clean. The shadows have been traded for light. We are no longer girls of the earth; we are the brides of the Infinite, and the real journey has only just begun."

The sanctuary was now filled with a light that surpassed the brightness of any lamp. The "Wondrous Thief" had indeed done His work, He had stolen their burdens and left them with nothing but the echo of His name and the scent of the eternal Yamuna.


The Discussion: The Grace of the Enchanter

As the supernatural indigo ripples of the "internal Yamuna" began to settle back into the solid granite of the temple floor, a heavy, sacred silence descended upon the sanctum. Kodai stood in the center of the flickering lamplight, her posture radiating an effortless sovereignty. The small green parakeet perched upon her shoulder remained unnervingly still, its black-bead eyes fixed upon the deity in the sanctum with a preternatural intelligence, as if it were witnessing the same cosmic threads that Kodai was weaving.

Around them, a small group of devotees had gathered, drawn by the strange, pressurized energy of the girls’ chanting. Among them stood Agnivarna, the elderly priest. He had spent his entire life studying the mechanics of the heavens, yet today his scrolls felt like dry autumn leaves in the face of this living spring. He watched Kodai with a mixture of scholarly bewilderment and burgeoning faith.


Kodai in her trance
[Image sourced from Gemini AI]

"This is the secret of the Maayan," Kodai explained, her voice echoing with a clarity that seemed to vibrate in the very stones of the temple. "He is the Master of Illusion, the sovereign King of Maya. We call Him the Enchanter not because He seeks to deceive us, but because He is the only one who can undo the deceptions we have built around ourselves. To the logical mind, the weight of fifty years of sorrow is a mountain. But if He chooses, in His infinite, playful mercy, He can make that mountain feel like a single blade of grass. He can make a lifetime of accumulated sin—the Sanchita Karma that haunts our lineage, vanish in the time it takes for the tongue to strike the teeth in the first syllable of His name. But," she added, her gaze sharpening, "there is a condition."

Agnivarna stepped forward, his brow furrowed in deep theological thought. The silver vessels in his hands were forgotten as he leaned into her words. "What is this condition, little Mother?" he asked, his voice cracked with emotion. "If grace is so absolute, what could a mere mortal possibly provide to sustain it?"

"Continuity," Kodai replied, her eyes reflecting the eternal flame of Deepa. "The bale of cotton we saw at the hearth is burnt only because it is placed directly into the fire. If we pull the cotton back, if we keep it at a distance, it remains tangled and cold. To be free of the burden, we must live within the fire of His memory. It is not enough to have a moment of clarity; we must become the clarity. We must sing with our mouths until the words are our breath, worship with our hands until every gesture is a mudra, and meditate with our minds until His image is the only lens through which we see the world. This is a state of being, Agnivarna, not a ritual of the clock."

She turned back to Neela and Dharini, who were still trembling from their vision. "The future sins do not attach only if the heart becomes like a lotus leaf, waxen, smooth, and coated with the fragrant oil of devotion. The water of the world falls upon the lotus, yes, but it finds no purchase. It slides off into the abyss, leaving the flower pure and untouched. If you stay in the 'fire' of His name, the world cannot soot you."

Agnivarna bowed his head so low his white hair almost touched the ground. He realized then that all his decades of ritual were merely the striking of matches—necessary, perhaps, but fleeting. Kodai’s love, however, was a wildfire that required no wood, only the soul itself as fuel. "You have taught me the truth that the Vedas are hidden in plain sight," he whispered. "The Lord does not sit with a ledger counting our failures. He does not calculate the distance we have fallen. He only counts the number of times we turn our faces back toward His light."


The Promise of the Fifth Day

By the time the girls prepared to leave the sanctuary, the sun had fully crested the horizon. The transition was breathtaking. The golden rays of the South Indian sun struck the towering gopurams of the Srivilliputtur temple, turning the intricate carvings of gods, demons, and celestial dancers into pillars of living fire. The world looked fundamentally different to the three girls as they stepped out of the temple shadows. It was as if the "arrow-rain" had not just washed the earth, but had scrubbed the very perception of their eyes. Every neem tree along the path seemed to be standing in a posture of silent worship; every breeze that rustled the palm fronds felt like a secret messenger carrying a greeting from the distant, northern Mathura.

"We have been purified," Kodai said, her voice light and melodic as she led them back toward the cowherd colony. Her steps were buoyant, almost dancing. "The past is no longer a chain; it is merely ash scattered to the winds. The future is no longer a dark tunnel of fear, it is a clean, sunlit path. Now that the vessel of the soul has been emptied of the heavy 'self,' it is finally ready to be filled with 'Him.' We have cleared the weeds of our doubts, sisters; now we can begin to plant the garden of Vraja in our own soil."

The village of Srivilliputtur was now fully awake, and the familiar sounds of pastoral life rose to meet them. They heard the rhythmic, wooden slap-slap of buttermilk being churned in earthen pots, the lowing of the dark-eyed cows, and the boisterous calls of the young cowherds heading to the pastures. Usually, these were the mundane sounds of labor, but for Neela and Dharini, they had become a textured background to the internal, unceasing chant of "Damodara." Each splash of milk and each bird's call seemed to vibrate with the same frequency they had felt in the sanctum.

Dharini stopped by a flowering jasmine bush, her face glowing with a tranquil beauty that far surpassed the luster of the gold jewelry she had set aside for the vow. She looked at her reflection in a puddle of rainwater and smiled. "Kodai," she said softly, "I feel as if I have been born for the very first time this morning. I have no history, no baggage, no 'shadow' dragging behind me. There is only this perfect moment at His feet."

Kodai looked toward the distant blue hills that guarded the valley, her eyes filled with a longing that was both sweet and sharp. "That is the true state of the Pavai, Dharini. In the realm of the Spirit, each day is a new birth, and each stanza of our song is the creation of a new world. We have found the light in the darkness of the early morning." She paused, looking back at the village where many still slept or moved in the trance of habit. "And tomorrow... tomorrow we begin to wake the others. It is not enough to be free alone. We have found the light; now we must share the flame."

The fifth day of Margaḻi drew to a close not with the fading of the sun, but with the rising of an internal sun within the hearts of the girls—a sun that promised never to set, regardless of the movements of the planets. The "Mysterious Enchanter" had fulfilled His role as the Divine Thief. He had stolen their burdens, incinerated their sins like cotton in the flame, and replaced the heavy silence of their souls with the eternal, echoing music of His song.


(c) Bharat Bhushan
21 December 2025

Speech of the sacred birds (Part 1) - Pittala Maata - Bird stories from the Pakshopanishad

From ancient texts in stories that have been lost in the passage of time, the first of the early stories of birds and people of India - from the "Pakshopanishad" - the story known earlier as the "Pittala-maata"

भालपीलस्यामलस्य: नागशान्तीनदितीरे कासीसंगमम्ध्येह: |
शिवविष्णुकृष्णस्य: गंगानदितीरे ब्रह्मदत्त राजसमयेह: ||

Once upon a time, long long ago, in a place far far away, as all good stories say, near the very ancient kingdom of Kasi, along the mighty river Ganges, were the villages of Balapila and Syamala. These villages were about ten kilometers away from each other, but were on either bank of the Ganges. The Naga River flowed near the village of Balapila and met the Ganges as a tributary about four kilometers southwards. The Shanta River flowed near the village of Syamala and met the Ganges as a tributar about fifteen kilometers eastwards of the Naga River.

Considering the sacred aspects of the confluence of the rivers Naga and Shanta with the Ganges, the people from many years earlier, had constructed temples to the gods, and the villagers continued to protect these places. The temple at the confluence of the Naga river was to Shiva and the temple at meeting point of the Shanta river with the Ganges was to Vishnu. There were some large island areas within the Ganges river between the villages of Balapila and Syamala, and the largest island had a temple to Krishna.

This story took place in the rule of the very ancient King Brahmadatta, when he ruled the kingdom of Kasi. The Most Enlightened One was born as a merchant during the rule of the wise king. Caravans of more than 500 carts would travel east and west, and the Most Enlightened One would also travel with these carts.

Ancient villages of Balapila and Shyamala along the Ganges River

In this ancient village of Balapila, lived the merchant Nagasesha and his wife, Shaktipriya. Their only son, Nagasayana, was loved by one and all in the village. He was known to be helpful, and honest and sincere. He never hesitated to help his neighbours and travelers alike. He was unable to learn any trade and this saddened his parents, for they felt, that it was tragic that such a good and honest boy could not set up a trade of his own, and could not help his father in the family's business. The boy loved to sit near the jetty crossing on the Naga river, where merchant carts would travel along the East-West road from the holy Sangam to the city kingdom of Kasi. He would help the merchants and their people with loading and unloading goods on the jetty boats and would also help the buffaloes and oxen in the crossing.

The merchants knew about Nagasayana and they also knew the merchant Nagasesha. Thus, they would always reward Nagasayana with some money or goods or food items in return for his help. His mother, Shaktipriya was happy and grateful that though her son could not learn a trade, the gods had blessing him with a pleasant and helpful attitude and this allowed him to continually earn something by helping the merchants in their jetty crossing.

The ancient jetty crossing on the Naga river

One of the merchants had rewarded Nagasayana with a caged bird, a hill-myna from the forests of the south. There had been two birds in the cage, and the merchant had hoped to sell them at Kasi, and one of the birds had died due to some illness and he feared that the other bird could perhaps die soon. Not wanting to carry it with him, he gave it away to Nagasayana. The boy was extremely happy with this unexpected gift and he brought it home, and his mother, equally pleased, hung it near the window of their house.

The merchant Nagasesha and his wife and son were quite happy with the hill-myna, for it sang beautifully, through the day, and improved in its health and became stronger. Sometimes the hill-myna would repeat the songs that Shaktipriya would sing, and at other times, the bird would clearly repeat the words of Nagasesha or Nagasayana. At other times, the bird would keep singing long plaintive songs, very haunting, and this would sadden the merchant Nagasesha.

The hill-myna, singing his haunting song

The hill-myna would sing in an extremely haunting tone, as though telling or retelling an important story, and would keep looking at the merchant Nagasesha with very sad eyes. He began to feel that the hill-myna was trying to tell him of some important event or story. It so began to pass that the merchant would come home to have his lunch or dinner with his wife, Shaktipriya and his son, and the hill-myna would start singing his lonesome song, looking straight at Nagasesha's eyes.

"The lonely bird was surely trying to tell me something," said Nagasesha to his wife and son, "There must be a sad story or an important story that I must know about. The bird keeps looking only at me when he sings, and he does sing for quite a long amount of time. He is trying to tell me something. It seems quite important, for the bird seems to become sadder and sadder, each time he sings his song."

"I would dearly love to hear the song, and I would be most happy when I know the story that the bird wants to tell me," continued Nagasesha, and asked of his son, "Go, my son, go out into the forests, where the great sages stay, and visit their asramas, and find out if someone out there knows of the language of the birds, and if he would teach you or permit you to know of the knowledge."

Hearing his father's commands, Nagasayana, left his house and went to meet Muni Nagabhushana's daughter, who also lived in the village of Balapila. The Vaidya Kittamutti, married to Muni Nagabhushana's daughter, had come from the Kingdom of Seri and settled in the village. The fame of the eye-physician had traveled to many distant places in the Kigndom of Kasi and neighboring kingdoms. Patients came to the village of Balapila with their ailments and were taken care by the daughter of muni Nagabhushana.

Nagasayana knew of the fame of the muni Nagabhushana, son of the great muni Rangabhashya, and that they were at the Munisangama Ashrama, where the three important rivers came to meet each other, the Ganges and Yamuna, and the sacred and invisible Saraswati. It would be a long journey, but Nagasayana was ready to travel to the great meeting place of the big rivers, and ask from the muni Nagabhushana if one could learn the language of the birds.

Umadevi, daughter of the muni Nagabhushana, was affectionate to Nagasayana, considering him as the son of her maternal uncle and aunt, and welcomed the young boy to the house of the Vaidya Kittamutti. Serving him with hot food, as she was known to do so, to anyone that came to her house, she heard from the boy about his desire to go to the Munisangama Ashrama and learn from her father, the muni Nagabhushana. Totally delighted, she packed up delicacies to send to her father and grandfather, rolls of banana-tree-twine that she had extracted and kept aside to send to the ashram, and gave some money to the young boy, Nagasayana, for his expenses on the journey. She was sure that he would not have sufficient money to spend on his necessities in the long journey.

Banana Twine, useful in earlier days for wrapping parchments

Nagasayana was very happy. He knew that Umadevi had been clever and had provided him with enough gifts for her father and grandfather to make them pleased enough to accept him into the ashrama. He rushed to the jetty on the Naga River, near the village of Balapila and sure enough, he found a boat getting ready to travel back down the River and upstream along the Ganges to the great Sangam, which was one of the most important port cities in those days. The boat owner knew Nagasayana and was also familiar with the great Munisangama Ashrama. He agreed to take Nagasayana to the Sangam, and asked for a payment of lunch at his house, on his return trip.

This was the first time that Nagasayana was traveling on the great river, that was their entire world, the only world that they knew, at the villages of Balapila and Syamala. He had only traveled between the two villages, for attending marriages and religious programmes. He had never gone beyond the 15 km distance between the two villages. This was the first time that he was traveling towards the great Himalayas and towards the meeting place of the three great rivers. 'How could an entire river be invisible?' he thought, telling himself that he would surely see the invisible River Saraswati. Everyone at the village of Balapila had always told him that he was the smart boy, and sure, he would show the world.

Ancient sailboats on the River Ganges

The journey took about four days since they had run into a rainstorm, and an entire day without any wind to lend them strength and power to sail upstream the mighty river. The journey usually took about two days, but Nagasayana was not one to object. Each situation was a tremendous experience for him and he enjoyed every moment of it. Whether it was to rest and hide from the rainstorm or if it was to wait impatiently, in mid-stream, with anchor tied to a large tree stump near a small island. It was hot out there, even if the previous day had seen non-stop rainfall. They slept on the boat, waiting for the wind to lift them, and allow them to go upstream, fighting against the mighty current of the great river.

The wind returned, and never stopped, all the way until they reached the great place of Sangam. It was about 3 am or thereabouts when the wind started pushing at the sail, and two men jumped out of the boat to untie the anchor from the tree stump. The boat began moving swiftly within that time, making it almost difficult for the two men to return. Everyone was laughing at the incident, and Nagasayana thrilled at the bonding among everyone on the boat. He had never been part of such an experience and it seemed like there was much to learn while growing up, and out of the small village that he had been in, over these many years.

Sailing on the Ganges in the early dawn hours

They kept moving swiftly upstream and it seemed almost like they were being pulled up by the great Himalayas themselves, for the Ganges appeared very calm and peaceful in the early dawn, under the reflection of a very large moon. The river never seemed to be moving, and yet, Nagasayana knew from his own experience at Balapila, that the current would be very strong, going downstream. The strong wind that took them upstream never seemed to be present. He could not feel the wind in that night of the early dawn hours, and yet, the sail filled out, and the man at the rudder had a tough time maintaining a proper course.

The sun had come out, and it was beginning to be painfully hot, thought it was not noon, when the boat came in to dock at the jetties at Sangam. The village of Balapila had two jetties on the Naga River and two more on the Ganges, and these four had seemed like an achievement and tremendous progress in the region. But, here at Sangam, Nagasayana kept looking and kept counting the jetties. There seemed to be more than a hundred and that would be the one side that he was coming in to. There were three banks, at Sangam, of the Ganges and the Yamuna, and there could be more than 300 jetties, he felt. There were boats at every jetty and people.

Nearer to Sangam, in the early morning hours.

'Wow!' thought Nagasayana. People. There were simply too many people here, and too many different types of people. The entire village of Balapila could come here and be lost in 2-3 jetties, he told himself. The owner of the boat pointed out a group of four sadhus, standing near a small Hanuman temple, and said, "See, there, those four sadhus... they are from the Munisangama Ashrama. See the way they dress, and the manner in which they are different from other sadhus. Everyone is different here, boy, except the crowd seems to make them all look similar. If you see carefully, you would learn. Every person is different."

Nagasayana thanked the owner of the boat and got out on the jetty and went up to the sadhus from the Munisangama Ashrama. They were pleased to know that he had come from the village of Balapila and asked him to wait near the Hanuman temple while they completed their tasks at the river. Later, as noon approached, they shared their food with Nagasayana, and allowed him to purchase some curd and raw rice with some money that he had. An old lady approached them, with a cooking pot, asking if she could cook lunch for them, and the sadhus agreed. She set up the cooking pot, and took the vegetables, rice and lentils from the sadhus, and went about moving around in the crowd, going around the shanties. She kept making small purchases, accurate amounts of food material that she wanted and allowed the rice to cook, in the meantime.

Very soon, she had got their lunch organised, and with the curd that Nagasayana had purchased, the group had a good meal. The owner of the boat had seen it happen, and came up at the right moment and shared some of his food with them. The old woman seemed to know him, and silently placed an additional place for him. The sadhus were also on familiar terms with the owner of the boat. It seemed very puzzling to Nagasayana, for in this great hustle and bustle of people at Sangam, where everyone seemed to be faceless, people knew each other, greeted one another and shared their food. This was so very unlike his village, where one met others only during special days. Here, everything and everyone melted together.

Path to the ashram

After their lunch, the sadhus returned to the Munisangama Ashrama with Nagasayana. They had to walk out of the numerous settlements around the Sangam and travel through a forested path, climbing into the lower Himalaya mountains. Nagasayana had never seen the Himalayas and had not seen such tall mountains. Very soon, he began to feel the cold and chill and wondered at the ability of the sadhus to adjust to the change, without having any need for warm clothes.

Muni Nagabhushana was surprised to see Nagasayana at the Ashram. Worried about his daughter, he asked if there was any problem at the village of Balapila. Muni Shantarama, his brother, and the great Muni Rangabhashyama were also happy to know of Nagasayana's visit to the Ashram. It was very rare that someone from the villages of Balapila or Syamala ever came to stay at the Ashram. Most villagers were busy with their householder duties and never seemed to seek the Ashram way of life. Thus, that night, in the hut of the great Muni Rangabhashyama, in the presence of Muni Nagabhushana and the Muni Shantarama, the story of the hill-myna, its sad song and Nagasesha's desire to know of the song was explained by Nagasayana.

The three great sages heard him out quietly and seemed to ponder over the request. 'Can you help me understand the speech of the birds? I have to go back and tell my father about the sad song of the hill myna' Nagasayana had told them. The great muni Rangabhashyama seemed amused about it. He was smiling. His younger son, Muni Shantarama, was actually laughing and shaking in mirth. What did they find funny about the request, thought Nagasayana. It was an entirely legitimate request. His father was curious about the sad song of the hill myna and wanted to know what did the bird sing about? How was it supposed to be  complicated or something to be laughed at?

The great muni Rangabhashyama instructed Muni Nagabhushana to teach Nagasayana the art of understanding the speech of the birds if the birds were willing to open up the secret. The Muni Nagabhushana agreed with the great muni and asked Nagasayana to accompany him to the hut where he would be staying while at the Munisangama Ashrama. He was being given a hut at the outskirts of the ashram since he was not an ordained sadhu. He would have to stay with the other helpers and visitors to the Ashram, at a small scattered hamlet outside the village.

Nagasayana's hut outside the Munisangama Ashram

On the morrow, the Muni Nagabhushana called out for Nagasayana, except it did not seem like morning, so much as it was still dark, and probably the early dawn. "Go, go out in the forests in this early dawn hours, and seek a bird that would help you, and will allow you to learn the speech of birds. This is a sacred place, for, this is Munisangama Ashrama. Here, the birds, animals, insects and plants have magical powers. They can understand you. But, it depends on you, if you can understand them. There is a way to learn these aspects, and it only the teacher who can decide if you are ready. Go, and be in the forests for the entire day."

Nagasayana was worried. It was dark out there. The forests were inside the deep valleys of the Himalayas or they were in the high craggy cliffs that had to be climbed. The forests nearby were dense and dark, and to make it worse, he had never gone roaming in forests, all by himself, ever before. The Muni Nagabhushana seemed to understand his fears, and said, "Do not worry. Have I not told you, that this is Munisangama Ashrama. You have nothing to fear. I know, coming from the river villages of Balapila and Syamala, this forest will look frightening. I had also been frightened when I had come here as a kid. There is nothing to fear out there. Go, with courage."

He stepped out of the hut and began to walk into the forest. It was silent and dark. Dawn had not begun. How does one search for birds in such a place, he wondered. Suddenly, he came upon an opening in the canopy, and stood at the edge of a small pond. There was a large stone ledge, and Nagasayana decided to sit and wait it out, for the break of dawn. As he sat there, he realised that there was no silence out here. There were those small sounds, very low toned chirps, low volume calls, short and sharp calls, just a small chirp, or a beep, but the calls seemed to come from all around. As he sat, silently, on the stone ledge, deep inside the forests of the Himalayas, at the edge of the small pond, Nagasayana realised, that, the forest was not silent at all. There seemed to be quite a bit going on.

The forests around the Munisangama Ashrama, in the Himalayas

There were sounds, all over the place, deep inside the forests, and the sounds felt like they belonged totally to the forest. Birds were moving about and were calling out to their companions, or announcing their presence or warning other birds of predators that were made out. Nagasayana could not see anything in the darkness. He could only make out the silhouettes of the mountains, and look for the dawn sky lit up by the moon, and the distant glimmer of dawn in a deep valley towards the East. He realised that by looking up in the sky and picking up on the light, he was unable to make out the deeper recesses of the forests. He sat near the small pond, and closed his eyes, and tried to use only his ears and catch the sounds of the forest.

He knew some of the birds from his village area and from near the Ganges. He could hear the teetiri (Redwattled Lapwing), the dhoban (Wagtails) and the pandubbi (Little Grebe) near the pond waters, since he was seated nearby. The pandubbi was not making the usual musical calls, but was calling out in sharp clicking sounds, much like when he heard them near his village when the boys would go to disturb the waterbirds' nesting areas in the floating weeds. There must be other animals and birds moving about, he thought, for the pandubbi to keep calling out repeatedly.

He could make out a raat-ka-bagla (Night Heron) and several other bagla (herons and egrets) on the trees overhanging above the pond waters. There could be more raat-ka-bagla nearby for they were calling out, in low volume, staying in contact with one another. The andha bagla (Pond Heron) was also probably in that bunch of trees, but Nagasayana could not make out. The raat-ka-bagla was flying out silently over the pond waters, perching on the trees on the other side of the pond, and returning after a while. He knew their flight, having seen them cross the Naga River at the village of Balapila, during the night hours.

Soon enough, it was dawn, and the forest erupted in sound and light. There seemed to be birds everywhere. Teetar (partridges) and bater (quail) seemed to be calling from all around the forest. It sounded like there were at least a million of them, well hidden. Their calls caused the mor (peafowl) to start sounding off, in long resonating calls, drowning the sounds of the forest. Immediately, alternating with the calls of teetar, bater and mor, the jungli murghi (jungle fowl and spurfowl) began calling out. The small birds in the trees started their songs and it was like a concert that had gone terribly wrong in symphony, but was splendid in music, rhythm and song.

The redwattled lapwing in the pre-dawn hours at the 
forests around Munisangama ashrama


Continued - Part 2 - http://shtories-shtuff.blogspot.in/2013/01/speech-of-sacred-birds-part-2-pittala.html