Written by London Swaminathan

Post No. 16,194

Date uploaded in London – 13 September 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Words beginning with letter V

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Vachaspati Mishra

Vācaspati Miśra, c. 10th century CE, was a gṛhastha scholar from the Mithilā region in modern Bihar state (bordering Nepal). He was knowledgeable in several disciplines connected to the Dharma and is traditionally hailed as a sarva-tantra-svatantra.

The uniqueness of Vācaspati Miśra was his ability to write on almost every darśana with the perspective of an insider. This is perhaps unparalleled in the history of the Dharma. Perhaps his most well-known work is the Bhāmatī, an exposition of Adi Shankaracharya’s Brahmasūtra Bhāṣya.

Vācaspati Miśra is a colossus among the Indian philosophers. One of the great Maithila scholars of the period, Vācaspati Miśra came from a family of Mīmāṃsakas and made his fame as an authority on that topic, on which he says himself. He was, the teacher of Smārta Vardhamāna, author of Danḍaviveka.

Vācaspati Miśra’s family appears to have lived in several different villages of Mithila

Vācaspati Miśra has to his credit nine valuable treatises contributed to different orthodox systems of philosophy. On the basis of the internal evidences provided by these works, modern scholars arrange them in the following chronological order.[15]

1) Nyāyakaṇikā: This is a commentary on Vidhiviveka, a Bhāṭṭa Mīmāṃsā work of Maṇḍanamiśra.

2) Nyāyasūtroddhāra: This is a compilation of the Nyāyasūtra fixing the readings of the text of the sūtras.

3) Nyāyasūcīnibandha: This arranges the same Nyāyasūtra.

4) Nyāyavārtikatātparyaṭīkā: This work also known by its shorter and more popular name, ‘tātparyaṭīkā’, is an extensive commentary on the Nyāyavārtikā of Uddyotakara Bhāradvāja.

5) Tattvasamīkṣā: It is generally believed to be a commentary on the Brahmasiddhi of Maṇḍanamiśra. But it has been recently suggested that this is also an independent Mīmāṃsa treatise of Vācaspati Miśra. This work is lost.

6) Tattvabindu: This is also an independent Bhāṭṭa Mīmāṃsa treatise of Vācaspati Miśra.

7) Sāṅkhyatattvakaumudī: This work, known briefly as Tattvakaumudī, is a brilliant commentary on the famous Sāṅkhyakārikā of Īśvarakṛṣṇa.

8) Yogatattvavaiśāradī known also by its shorter title Tattvavaiśāradī: This work is a commentary on the Pātañjalayogasūtrabhāṣya of Vyāsa.

9) Bhāmatī: The full title of this work is perhaps Śārīrakabhāṣya bhāmatī. This is the earliest known exhaustive and complete commentary on the Brahmasūtraśāṅkara-bhāṣya.

It is interesting to note that in a verse in the epilogue of the Bhāmatī Vācaspati Miśra gives a full list of his own works arranged exactly in the above order suggested by the modern researchers. In the Indian tradition Vācaspati Miśra is again perhaps the first writer to give a complete list of his works, that too in a chronological order.

Date

1. Since Vācaspati Miśra refutes Bhāskara in his Bhāmatī, he must be 10th century at earliest.

2. Vācaspati Miśra quotes Dharmottara respectfully, so must have lived a century or so after him. Since Dharmottara is 9th century C.E, Vācaspati Miśra must be 10th century C.E.

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Vaidehi

Vaidehi is an alternate name for Goddess Sita that means “princess or daughter of the Videha kingdom”.  Sita’s father, King Janaka, ruled the ancient kingdom of Videha. In ancient times, people often named princesses after their home kingdom. King Janaka was also called Videha because he lived free from worldly attachments. Because he was Videha, his daughter became Vaidehi.

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Vaikuntha

Vaikuntha is the eternal celestial abode of the Hindu god Lord Vishnu and his consort Goddess Lakshmi.  The word Vaikuntha translates from Sanskrit as “a place without anxiety” (vai means without, and kuntha means anxiety or distress). It exists completely outside the temporary, material universe and is free from time, fear, birth, and death.It serves as the ultimate destination for pure devotees and liberated souls who achieve moksha (salvation). Scriptures describe the realm as self-illuminated by divine energy, featuring golden palaces, jewel-studded buildings, and lush hanging gardens.  Puranas and Vaishnava traditions often place Vaikuntha—also known as Vishnuloka or Param Padam—far above the material worlds in the direction of the Capricorn constellation (Makara rashi).

Vaikuntha Ekadashi is a sacred Hindu festival dedicated to Lord Vishnu, observed on the 11th lunar day of the waxing fortnight in the Tamil month of Margazhi (December–January). Devotees believe that the gateway to Lord Vishnu’s celestial abode (Vaikuntha) opens on this day, granting liberation (moksha) from the cycle of birth and death. Observing a fast on this single Ekadashi is considered equal in merit to fasting on all 23 other Ekadashis of the year. Mukkoti Ekadasi: Also known as Mukkoti Ekadasi, it is believed that three crore deities gather in Vaikunth during this auspicious occasion. The next Vaikuntha Ekadashi falls on Sunday, December 20, 2026.

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Vajasneyi

Vajasaneyi is the name of the primary mantra collection (Samhita) of the Shukla Yajurveda and the school of Vedic study founded by the ancient sage Yajnavalkya.   It includes 40 chapters of verses and prayers used by priests during Vedic ritual sacrifices (yajna). The 40th chapter is the Isha Upanishad, a major philosophical text.

Vājasaneyī (वाजसनेयी).—(VĀJASANEYAS). A group of Priests. Priest Yājñavalkya was one of the disciples of Yajur Veda-group of Vyāsa. Of the line of disciples, Yājñavalkya had fifteen disciples. They were called Vājasaneyins or Vājasaneyas.

The Yajus—collection received from the god Sun were divided into fifteen groups by Yājñavalkya and given to each of his disciples. From that day onwards, his disciples became famous by the name Vājasaneyas. (Br. U 7-3-7).The name Vajasaneyi is derived from Vajasaneya, patronymic of sage Yajnavalkya, an authority and according to tradition, founder of the Vajasaneyi branch.

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Vajra

Vajra (वज्र):—[from vaj] mn. ‘the hard or mighty one’, a thunderbolt that of Indra, said to have been formed out of the bones of the Ṛṣi Dadhīca or Dadhīci  and shaped like a circular discus, or in later times regarded as having the form of two transverse bolts crossing each other thus x; also applied to a thunderbolt in general or to the lightning evolved from the centrifugal energy of the circular th° of Indra when launched at a foe.

Vajra (वज्र):—It is mentioned in the Ṛgveda mostly as a weapon of Indra. It is suggested that it was originally made of stone and later of bone. a weapon shaped out of Dadhīci’s limbs by Viśvakarman for the use of Indra; with this Indra was able to break the back of the mountains. By this Vṛtra was slain. But it was of no use against Namuci.

Diamond is also called Vajra. It became Vairam in Tamil, because Brahmin women spoke Prakrit at home like women found in 2200 year old Kalidasa’s works. In other words, it is the spoken form of Sanskrit.

Vajra is the symbol of sacrifice; Dadhichi Rishi gave his own backbone to destroy the evil forces.

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Vakyapadiya

The Vākyapadīya is an ancient Sanskrit masterpiece on the philosophy of language and grammar written by the poet-grammarian Bhartṛhari around the 5th century CE. The Vakyapadiya is an ancient Sanskrit text dealing with the philosophy of language. Bhartrhari authored this book in three parts and propounds his theory of Sphotavada (sphota-vada) which understands language as consisting of bursts of sounds conveying their meaning, as opposed to the theory of Varnavada (varna-vada) which states that language is interpreted as a combination of indivdual letters.Three Books (Trikāṇḍī): Divided into Book 1 (Brahma-kāṇḍa on the spiritual reality of the word), Book 2 (Vākya-kāṇḍa on the sentence), and Book 3 (Pada-kāṇḍa on individual words and meanings). Famous verses argue that all human knowledge and awareness are fundamentally intertwined with language.

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Vala

Vala (वल).—(bala) An asura.

In the Rig Veda, Vala is a demonic rock enclosure or cave personified as an asura (demon) who traps the stolen morning light, dawn (Ushas), and radiant divine cows. Mention is made about this asura in many hymns in the Ṛgveda.

Translating to “enclosure” or “cave” in Vedic Sanskrit, Vala is described as the brother of Vrtra (the serpent of drought) and son of Tvashtr, sharing the root meaning of covering or blocking.

The god Indra—strengthened by drinking Soma and aided by divine allies like Brhaspati, Trita, and the Angiras (Angirasas) rishis—shatters Vala’s stone cavern to release the imprisoned cows (representing light rays and illumination) back to the world. While Indra typically uses his thunderbolt, certain hymns (such as RV 2.24) describe Brahmanaspati or Indra breaking open Vala using spiritual power, divine sound, and true prayer (brahman) rather than physical weapons. In esoteric and spiritual commentaries (such as those by Sri Aurobindo), Vala symbolizes the forces of darkness and the subconscious mind that block human perception from reaching the supreme truth. It is stated in Padma Purāṇa, Bhūmikhaṇḍa, how Indra killed this asura.

One day Vala went to the sea for his evening worship. Devendra saw the asura, shining with the radiance of celibacy and the divine rod and deer-hide, praying on the sea-shore. Instantly Indra cut him into two with his weapon, the thunderbolt. Vala fell down motionless

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Valmiki

Valmiki was a Maharishi, a great saint, who portended the story of Lord Rama. He is regarded as the first poet in Sanskrit language and hence, also revered as Adi Kavi. He composed the first poem, RAMAYANA, wherein he brought himself into this epic.

Interestingly, after he repented for his sins, he was initiated by the Great Sage, Narada, to meditate on the name, “Rama”, with the purpose of bringing in balance and further Spiritual upliftment to become a Saint.

The First Verse in Sanskrit

Strangely enough, the words of the first shloka were curse words from the Maharishi. One day, as he was bathing in the river Ganges, he saw a crane (kraunch) couple mating. He was extremely happy and experienced bliss seeing the birds. Suddenly, the male bird was hit by an arrow, and died. The female bird screamed in pain and died immediately. Anger came upon Valmiki and he cursed the hunter in a haste. This spontaneous curse became the first verse in Sanskrit. The curse literally meant, “Oh hunter, may you not get rest for eons, for you killed a ‘Kraunch’ from the pair, when they were in so much bliss”. After calming down, when he looked upon the curse from a higher perspective, it sparked a vision to create a Mahakavya, which is known as Ramayana.

Valmiki’s Life before Transformation as a Saint

He is said to be a robber named Ratnakkardah in his early life. He lived in a forest and his wife and children were in a town nearby. Before that, he was a soldier and he used to kill soldiers who behaved brutally towards the women of those who lost the war. That made the king and other soldiers go against him. So, he had to escape from there. Later, he became a robber and lived in a forest.

One day as sage Narada passed through the forest, Ratnakkardah threatened to kill him, if he did not give away all the wealth that he had. Narada did not get afraid, and instead asked him why he was committing such a sin. Ratnakkardah did not consider this to be a sin and justified that he was robbing others of wealth in order to take care of his family. To this, Narada questioned if his family would be willing to share the sins that he was earning while using the money from such wrong doings? Ratnakkardah had never thought about this earlier. He tied Narada to a tree and hurried home to check with his family. His family disagreed to share his sins. They said that it was his responsibility to earn for them and that they had nothing to do with how he earned the money.

Suddenly, reality dawned upon him and he realized the negative entitlement that he was generating by his actions. He ran back to Narada and pleaded him to help and save him from all the sins that he had committed.

Narada was delighted at this change and initiated him to repeat the sacred name “Rama” with his mind and soul to get uplifted. As Ratnakkardah found it difficult to pronounce the word Rama, Narada suggested him to repeat the word “mara” instead. And slowly, he was able to chant the name “Rama”.

There are a few different versions of this story, but essentially, he was initiated to chant the mantra of “Rama”. With this immense tapas he became a great saint and came to be known as Valmiki (the one who came out of an ant hill, which was formed around him during the long intense tapas). He later went on to write the epic of Ramayana.

The “RAMA” Mantra

You can notice here that the mantra “Rama” was chanted even before Lord Rama was born. Hence, you can observe this indication in many bhajans as “Ram se bada Ram ka Naam”.

अंत में निकला ये परिणाम, ये परिणाम,

राम से बड़ा राम का नाम ..

Anth  mein  nikala   ye parinam  ,Ye parinam

Ram se  bada  Ram Ka nam

At the end emerged this result  , thus result

The name of  Rama is greater  than Rama

Tags- Vachaspati Mishra , Valmiki, Vala, Vajra, HINDU DICTIONARY IN ENGLISH AND TAMIL 113; இந்து மத கலைச்சொல் அகராதி-113

To be continued…………………..

Written by London Swaminathan

Post No. 16,188

Date uploaded in London – 11 September 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

https://www.pustaka.co.in/home/author/london-swaminathan

xxxx 

Urmila

She was the daughter of King Janaka of Mithila and Queen Sunaina. She married Lakshmana on the exact same day that Rama married Sita. Children: Traditional texts state that Urmila and Lakshmana had two sons named Angada and Chandraketu.  When Rama, Sita, and Lakshmana left for a 14-year forest exile, Urmila wished to accompany them. Lakshmana asked her to stay in Ayodhya to comfort and look after his aging parents and the grieving kingdom.  According to regional folk Ramayanas and Ram-kathas (though absent in Valmiki’s original Sanskrit text), Lakshmana refused to sleep for 14 years so he could continuously guard Rama and Sita. When the Goddess of Sleep (Nidra) approached him, Urmila selflessly volunteered to sleep on his behalf so he could remain awake and fulfil his duty. This quiet act of devotion earned her immense respect as an unsung heroine of the epic. While folk tales vividly celebrate her 14-year slumber and sacrifice, foundational texts like Valmiki’s Ramayana focus more broadly on her quiet endurance and palace duties at home.

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Urvashi

Urvashi is an Apsara (nymph) in Hindu legend. She was a celestial maiden in Indra’s court and was considered the most beautiful of all the Apsaras. She became the wife of king Pururavas (Purūrávas, from purū+rávas “crying much or loudly”), an ancient chief of the lunar race. ShBr 11.5.1, and treated in Kalidasa’s drama Vikramōrvaśīyam.

Birth: There are many legends about the birth of Urvashi but the following one is most prevalent. Once the revered sages Nara-narayana was meditating in the holy shrine of Badrinath Temple situated in the Himalayas. Indra, the king of the Gods, did not want the sage to acquire divine powers through meditation and sent two apsaras to distract him. The sage struck his thigh and created a woman so beautiful that Indra’s apsaras were left matchless. This was Urvashi, named from ur, the Sanskrit word for thigh. After his meditation was complete the sage gifted Urvashi to Indra, and she occupied the pride of place in Indra’s court. Heard of the beauty of Purūravas from Nārada, when she came to the earth due to a curse of Mitra and Varuṇa, and gave enjoyment to him so long as he satisfied her two conditions—keeping her two sheep safe, and not showing himself naked before her except in sexual intercourse. When after 64 years she saw him naked one day, she left him. He looked for her and saw her at the R. Sarasvati playing with her friends. At his request she promised a day’s enjoyment with him every year. On her advice he prayed to Gandharvas, and got an Agnisthāli. Mother of six sons by Purūravas.4 Returned to Heaven.5 The Goddess enshrined at Badari.6 When she danced before Indra, she forgot her abhinaya and was cursed by Bharata to become an invisible creeper for 55 years on the earth.

Urvaśī (उर्वशी).—One of the heavenly Apsarās. She tried to seduce Arjuna when he was in the heavenly kingdom. Arjuna refused to satisfy her because he considered her the mother of the Kuru dynasty having taken Puru for her husband. Because of Arjuna’s refusal, Urvaśī cursed Arjuna to become a eunuch for one year. This curse took its effect during last year of exile of the Pāṇḍavas in the kingdom of Virāṭa; a woman from the heavenly planets who became enamoured of King Purūravā.

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Usanas kavi

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जय: ।
मुनीनामप्यहं व्यास: कवीनामुशना कवि: ॥ ३७ ॥

vṛṣṇīnāṁ vāsudevo ’smi
pāṇḍavānāṁ dhanañ-jayaḥ
munīnām apy ahaṁ vyāsaḥ
kavīnām uśanā kaviḥ

“Of the Vrsnis I am Vasudeva; of the Pandavas I am Dhananjaya (winner of wealth); of the sages I am Vyasa and of the poets I am Usana”.
– Bhagavad Gita 10-37

Kavi means seers, that is, one who could see or tell what is going to happen next.

Why did Krishna say that he was Usana Kavi, an ancient poet whom we did not know much? We know a lot of other Vedic seer poets, but not Usanas.

First of all let me give you some basic information:
1.Until this day we use the word ‘Kavi’ for a poet in all the major Indian languages including Tamil (Pulavar was old and Kavinjar is current). This shows that the Rig Vedic Sanskrit lives in all our hearts. Kavi is a poet and Kavitha is a poem in all Indian languages. ‘Kavi’ is in the Veda and in the Gita!

2.Usanas belonged to Kavya Gotra and in Tamil, the oldest poet Tolkappiyan is believed to be from this Gotra. And there is another poet Kappiyatru Kappiyanar of Patitru Pathu (Ten Decads) from the same Gotra.

3. This shows the antiquity of the Gita as well. Krishna mentioned one of the oldest poets of the Rig Veda! AA Macdonell and A B Keith say in their Vedic Index of Names and Subjects, “ Usanas Kavya is an ancient seer, already a half mythical figure in the Rig Veda where he is often mentioned, especially as associated with Kutsa and Indra”. Rig Veda itself is old; in fact the oldest book we know of. Usanas had become ancient to the seers of Rig Veda! But Krishna was able to appreciate it. That means Krishna lived before the collection of Rig Vedic hymns by Vyasa.

4.”Later on Usanas becomes the Purohita/Priest of the Asuras in their contests with the Gods. A Variant of his name is Kavi Usanas. He appears in the Brahmanas as a teacher also”, say the authors. This shows that there were more poets with the same name in later days. We know that Shukracharya was the Guru of Asuras. This reveals another fact that both Asuras and Suras had Brahmin teachers. Both Devas and Asuras were sons of the soil. In Tamil also we have famous names of Sangam period, Kapila, Parana, Nakkirar and Avvaiyar at various ages. All these poets have done some works in later ages in Tamil as well. So it is possible that we had other poets with the name of Usanas. But even their works are not available!!
5.Usana’s name figured as an author of Artha sastras (Books on Economics) earlier than Kautilya alias Chanakya.

References to Usanas in the Rig Veda
His name occurs in seven out of ten Mandalas of the Rig Veda. His name is missing in Mandalas 2,3 and 7. We are unfortunate to lose the poems of such a popular poet. This shows how much of old Sanskrit literature was lost.

The way all the people praise him give the impression that the words Kavi and Kavya (poet and classics)– all originated from Usanas Kavya!

The following references are considered important (from Vedic Index):
Rig Veda 1-51-10, 1-83-5, 1-121-12;
R V 4-16-2, 6-2011, 8-23-17
R V 9-87-3, 9-97-7, 10-40-7
Probably also 1-130-9, 5-31-8, 5-34-2
Also in A V 4-29-6 (A V = Atharva Veda)

Taittriya samhita, Panchavimsa Brahmana, Sakyayana Srauta Sutra mention the Purohit/priest Usanas (Sukracharya).

Kavi Usanas is found in RV 4-26-1.

He appears as a teacher in two of the Brahmanas.
Yajur Veda and Sama Veda also praise him as a great poet.
Usanas’ few compositions are available in the Rig Veda: 9-87 to 89 and 8-84. As usual, the foot notes say that it is difficult to understand certain lines. Ninth Mandala of Rig Veda deals with Soma Pavamana (Soma Plant and Juice).
Usana, the son of Kavi is well known for making Agni the ministrant priest and offerer of the sacrifice for Manu ( RV. 8-23-17)

He is referred to as a seer and leader of the people. By his poetic gift he is said to have discovered the secret milk of cows of Indra which was concealed ( RV. 9-87-3)

Usana is said to have increased the vigour of Indra ( RV. 1-51-10) and fashioned the thunderbolt for him for slaying Vritra( RV. 1-121-12; 5-34-2).

He is characteristically wise and soma is compared with him due to his wisdom ( RV. 9-97-7)

Indu, the well armed god, is flowing onward, who quells the curse and guards from treacherous onslaught,
Father, begetter of the gods, most skilful, the buttress of the heavens and earth’s supporter
Rsi and sage, the champion of the people, deft and sagacious, Usana in wisdom
He had discovered even their hidden nature, the cows concealed and most mysterious title (RV 9-87-2/3)

Source books : Vedic Index of Names and Subjects Volume 1 and Bhrgus – A Syudy by Jayanti Panda, Delhi, 1984; The Rig Veda, Translated by Ralph T H Griffith.

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Usha

Ūṣā (ऊषा).—(also uṣā) Daughter of Bāṇa. Her companion was Citralekhā. Dreamt one night that she was sleeping with Aniruddha. Informed her friend of the dream but could not give Aniruddha’s name. Citralekhā drew pencil sketches of all gods and men and showed them to her one by one. Seeing Aniruddha’s she identified him. At this, Citralekhā flew through air and brought Aniruddha to her room unnoticed by others. Ūṣā was enjoying his company. The guards who got scent of this reported to Bāṇa who imprisoned Aniruddha. In course of time she married Aniruddha and went to his home with the approval of Bāṇa.^*

Aniruddha (अनिरुद्ध), grandson of Kṛiṣhṇa, son of Pradhyumna was born in the race of Yadu in Dvāravatī, and became the lover of Uṣā: daughter of the Asura Bāṇa.

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Ushas

Ushas:–Goddess of the dawn in the Vedas. She is the all seeing eye of the gods. An auspicious deity heralding Surya and drives away darkness. Rig Veda describes her as a beautiful virginal figure who rides in a hundred chariots. She inspired the finest lyrical hymns in the Rig Veda. Ushas is beautiful, fresh and ever young, dressed in a red garment awakens creatures and send them off to their respective duties.

 Ushas is the goddess of dawn in the Rig Veda, daughter of Dyaus Pita (Sky), and sister of Ratri (Night). She rides a golden chariot drawn by red horses or cows, banishes darkness, and wakes all life. Equivalent to Roman Aurora or Greek Eos. Most beautiful poems are found in the Vedas describing her beauty.

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Uttara

Uttarā (उत्तरा).—The daughter of King Virāṭa and the wife of Abhimanyu. Virāṭa first want Arjuna to marry his daughter, but Arjuna declined and said that his son, Abhimanyu, should marry her. Uttarā became the mother of King Parīkṣit. She prayed to Śrī Krishna to save her son, who was being attacked within her womb, and Kirshna saved him.

Also the name of a star in the sky.

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Uttara kanda

Uttara Kanda is the last Book of the great epic Ramayana and it deals with the return of Rama to Ayodhya and his coronation to the throne. The reign of Rama in Ayodhya has also been narrated in this Book along with the second ordeal of Sita. This Kanda or Book also gives a description of the birth of Lav and Kush, the two sons of Rama in the hermitage of Valmiki and the episode ends with the description of the last days of Rama in the world. After the furious war between Rama and Ravana, Ravana was ultimately killed by Rama and Vibhishana was made the king of Lanka. Then Rama met with Sita and Sita had to give an Agnipariksha before Rama could accept her since she stayed for long in another man’s home. Sita went into the burning pyre but was left unhurt and thus her faithfulness to Rama was proved. Then Rama, along with Lakshmana and Sita return to Ayodhya. 

With the rising Sun, Rama taking the car Pushpaka, which was given to him by Vibhishana, stood ready to depart. Self-moving was that car, and it was very fairly painted and large; two stories it had, and windows and flags and banners and many chambers, and it also gave a melodious sound as it coursed along the airy way. Then Vibhishana asked Rama if he could do anything else for him and Rama then told him to content the monkeys and bears who have accomplished his affair with jewels and wealth, so that they could fare to their homes. He also advised him to rule as a righteous, self-controlled, and compassionate and a just collector of revenues, so that all may be attached to him. Vibhishana bestowed wealth on all the host, and Rama was taking leave of all the bears and monkeys and of Vibhishana and at that time all of them cried out in a single voice that they also would like to go with him to Ayodhya. Thus, Rama invited them gladly, and Sugriva and Vibhishana and the entire host mounted the mighty car; and the car rose up into the sky, drawn by golden geese, and sailed on its airy way, while the monkeys, bears, and rakshasas took their ease. 

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Hanuman is Rewarded 
The monkeys stayed in the kingdom of Ayodhya more than a month, feasting on honey and well-cooked fruits and meats and roots, though it seemed to them but a moment, because of their devotion toward Rama. The time then came for them to go to their own city, and Rama embraced every one with affection and gave them goodly gifts. But Hanuman bowed and begged this boon, that he might ever be devoted to Rama alone, and that he might live on earth so long as the story of the deeds of Rama was told of amongst men. Hearing this request from Hanuman, Rama granted it and took from his own neck a jeweled chain and put it upon Hanuman. One by one the monkeys came and touched the feet of Rama,and then went their way; but they wept for sorrow of leaving him. 

Ordeal of Sita 
Then Rama governed Ayodhya for ten thousand years; and the news once came out that Sita had conceived. Then Rama asked her if she had any longing, and she replied that she would like to visit the hermitages of the sages by the River Ganga. Rama thus granted her wish and the visit was scheduled for the next day. That very night Rama came to know from his ministers that his subjects were happy since he killed Ravana but were somewhat not pleased for he brought back Sita with him who stayed for long in the house of a different person other than her husband. At this, Rama got utterly shocked and ordered his brothers and told Lakshmana to leave Sita in the jungle and return to Ayodhya. Lakshmana thus left Sita in the hermitage of Valmiki and returned to Ayodhya. 

Lava and Kusha 
Rama ruled his kingdom well and by that time Sita, dwelling at the hermitage of Valmiki, gave birth to two sons, and they were named Kusha and Lava; and they grew up in the forest hermitage, and Valmiki trained them with great wisdom, and he made the book of Ramayana in slokas, and gave them skill in recitation. 

Sita taken home by Earth 

After Rama came to know that Lava and Kusha were his sons and that Sita was living in the hermitage of Valmiki, he send message to the saint enquiring about Sita. Rama asked if Sita would like to return to Ayodhya. Then Valmiki accompanied Sita to Ayodhya and then Rama again asked Sita to prove her faithfulness towards him again. With this Sita prayed to Vasundhara to accept her since he was ever faithful to Rama. Thus a heavenly throne rose up from within the earth, borne on the heads of mighty nagas, decked in shining jewels; and the Earth stretched out her arms and welcomed Sita and placed her on the throne, and the throne sank down again. 

Last Days of Rama 
Rama became heavy-hearted with the disappearance of Sita inside the earth before his very eyes, and the whole world seemed empty without her.. Bharata reigned in Kekaya, and Shatrughna was king of Madhu, while the sons of Lakshmana founded kingdoms of their own. Once came a yogi who called himself Time and told Rama that he was the avatar or incarnation of Lord Vishnu and that he had accomplished his goal by killing Ravana and reigning in the earth for eleven thousand years. Then he advised Rama that the time has come for his return to heaven. Rama accepted his advice and along with his brothers and several rakshasas and monkeys he went to the river Sarayu, from where Rama reached the heaven. 

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Uttara kuru

Uttarakuru (उत्तरकुरु) play a mythical part in the Epic and later literature, are still a historical people in the Aitareya Brāhmaṇa, where they are located beyond the Himālaya (pareṇa Himavantam). In another passage, however, the country of the Uttara Kurus is stated by Vāsiṣṭha Sātyahavya to be a land of the gods (deva-kṣetra), but Jānaṃ-tapi Atyarāti was anxious to conquer it, so that it is still not wholly mythical.

Uttarakuru (उत्तरकुरु).—A part of the Jambūdvīpa (Island of Jambū). Mention is made in the Mahābhārata that during his conquest Arjuna had gone up to this place and carried away from there plenty of wealth. It is believed by common people that this place is inaccessible to human beings. (Mahābhārata Sabhā Parva, Chapter 28, Stanzas 7 to 20). The southern end of this place is the Nīlagiri and the Northern end Mount Meru. The inhabitants are gifted people, with trees bearing flowers and fruits, the flowers fragrant and the fruits sweet.

A particular type of tree known as Kṣīrī (milky) grows here from which milk will flow. There are also trees which will give you whatever you ask. It was the belief of ancient people that with the fruits of Kṣīrī, you could make garments and ornaments. The soil of this place contains gems and in the sand there is gold. Those who fall down from heaven live in this region. The average age of the inhabitants of this place is said to have been eleven thousand years. There is a kind of bird in this place called Bhāruṇḍa. These birds drag dead bodies away to caves. (Mahābhārata Bhīṣma Parva, Chapter 8, Stanzas 2 to 13).

to be continued…………………….

Tags- Uttarakuru, Urvashi, Uttara Kanda, Usana Kavi, HINDU DICTIONARY IN ENGLISH AND TAMIL 111; இந்து மத கலைச்சொல் அகராதி-111