Slokam 5

The construction of the bridge is described in this slokam. The vanaras use not only stones and rocks,  they actually pull out entire trees and carveout material from mountains to construct the bridge.  After all these years when archeologists,  analyze the material of the bridge,  they find that wood, sand, rocks are all neatly laid out in different layers.  The remanants of the bridge remain to this day at the bottom of the ocean. 

In Sri Bhattadri’s slokam, only rocks are mentioned as being the construction material.  There was also wood,  and sand (dusted off by the squirrels).

Extract from Wikipedia

The bridge is 48 km (30 mi) long and separates the Gulf of Mannar (south-west) from the Palk Strait (northeast). Some of the regions are dry, and the sea in the area rarely exceeds 1 metre (3 ft) in depth, thus hindering navigation.^[2] It was reportedly passable on foot until the 15th century when storms deepened the channel. Rameshwaram temple records say that Adam's Bridge was entirely above sea level until it broke in a cyclone in 1480.^[3][4]

The bridge starts as a chain of shoals from the Dhanushkodi tip of India's Pamban Island. It ends at Sri Lanka's Mannar Island. Pamban Island is accessed from the Indian mainland by the 2-km-long Pamban Bridge. Mannar Island is connected to mainland Sri Lanka by a causeway.

Considerable diversity of opinion and confusion exists about the nature and origin of this structure. In the 19th century, two significant theories were prominent in explaining the structure. One considered it to be formed by the process of accretion and rising of the land. At the same time the other surmised that it was established by the breaking away of Sri Lanka from the Indian mainland.[13] The friable calcareous ridges later broke into large rectangular blocks, which perhaps gave rise to the belief that the causeway is an artificial construction.[14]

According to V. Ram Mohan of the Centre of Natural Hazards and Disaster Studies of the University of Madras, "reconstruction of the geological evolution of the island chain is a challenging task and has to be carried out based on circumstantial evidence".[15] The lack of comprehensive field studies explains many of the uncertainties regarding the nature and origin of the Bridge. It mostly consists of a series of parallel ledges of sandstone and conglomerates that are hard at the surface and grow coarse and soft as they descend to sandy banks.[16]

Studies have variously described the structure as a chain of shoals, coral reefs, a ridge formed in the region owing to thinning of the earth's crust, a double tombolo,[17] a sand spit, or barrier islands. One account mentions that this landform was formerly the world's largest tombolo. The tombolo split into a chain of shoals by a slight rise in mean sea level a few thousand years ago.[18]The tombolo model affirms a constant sediment source and a high uni-directional or bi-directional (monsoonal) longshore current.

The Marine and Water Resources Group of the Space Application Centre (SAC) of the Indian Space Research Organisation (ISRO) concludes that  Bridge comprises 103 small patch reefs.[16] The SAC study, based on satellite remote sensing data but without actual field verification, finds the reefs lying in a linear pattern. The feature consists of the reef crest (flattened, emergent, especially during low tides, or nearly emergent segment of a reef), sand cays (accumulations of loose coral sands and beach rock) and intermittent deep channels. Other studies variously designate the coral reefs as ribbon and atoll reefs.[19]

The geological process that gave rise to this structure has been attributed in one study to crustal down warping, block faulting, and mantle plume activity.[20] In contrast, another theory attributes it to continuous sand deposition and the natural process of sedimentation leading to the formation of a chain of barrier islands related to rising sea levels.[19] Another theory affirms the origin and linearity of the bridge to the old shoreline (implying that the two landmasses of India and Sri Lanka were once connected) from which shoreline coral reefs developed.

Another study attributes the origin of the structure to longshore drifting currents which moved in an anticlockwise direction in the north and clockwise direction in the south of Rameswaram and Talaimannar. The sand could have been dumped in a linear pattern along the current shadow zone between Dhanushkodi and Talaimannar with the later accumulation of corals over these linear sand bodies.[21] In a diametrically opposing view, another group of geologists propose a crustal thinning theory, block faulting and a ridge formed in the region owing to thinning and asserts that development of this ridge augmented the coral growth in the area and in turn coral cover acted as a 'sand trapper'.[19]

The above attempted “scientific” explanation of the bridge being formed by the forces of mother nature, is but a pointer to the forces that were invoked by Sri Rama in the process of construction.  The forces of nature do not come together without a reason. The eternal universal consciousness is the organizer and binder of diverse and boundless forces of nature.

For one who has both created and then harnessed every force of nature to build the entire universe,  is it asking too much to fashion a 40 km bridge over the ocean?  Certainly not. 

The beauty of Ramar Palam is that it was built by the vanaras under the guidance/instruction of the Paramathma. The eternal guru had successfully enlisted the whole hearted cooperation of the vanaras,  to a cause in which they had no stakes, except the very important one of establishing dharma.  Theywere doing their assigned duty, simply because it is the right thing to do.  The Paramathma had successfully motivated the vanaras, to work towards the establishment of dharma,  so that life on the planet will be elevated to a higher plane.

This effort of Sri Rama in mobilizing the vanaras is also the very purpose of the ithihasas, puranas and scriptures.  The purpose is to use the asura, the Ravana  within us only for a limited purpose, which is physical preservation, and to demonstrate the negative aspects of dominance over fellow beings.   After this is done,  the demonic forces within us have to be gradually moulded and melded into pure sattvic guna,  which functions, but with detachment, dispassion, and without seeking recognition or other rewards. We are being guided towards discarding the asura within us and graduate to higher planes of existence.

The slokam goes on to describe the weapons used in the battle by the vanaras and the sons of Ravana

Sticks, stones, sala tree, hillocks,bare teeth and finger nails were the only weapons that the vanaras used to attack Ravanna’s well equipped army.  As can be imagined, it is but the valor and superhuman capability of Sri Rama, Sri Lakshmana and Sri Hanuman, that actually fights the entire army of Ravana, with the vanaras providing support in distracting and disorganizing the enemy forces.

In describing the battle, the slokam provides an insight into the diversity of weapons that are used by Ravannas army. It is not just fire,  sharp instruments, missiles, or sticks.  Indrajit, the son of Ravanna,  launches serpent missile.   It is a weapon that rains poison and ties the opponent in a noose.  The Ramayana battles are full of these exotic weapons.  Although the weapons may seem surreal,  we must keep in mind that these were crafted out of the intense tapas of the one on whom these are endowed.  These weapons are the endowments that are earned as a product of tapas. 

These weapons are illustrations of the interrelationships between forces of pure consciousness (which is the Paramathma), and material objects.  Consciousness is the binding force that activates matter.  The forces that connect objects,  such as gravitation, magnetic, electric,  are all products of universal consciousness, or awareness.  Without consciousness and awareness,  physical objects and their interactions will not manifest. 

It is important to know where this consciousness resides.  Is it internal to us? Is it an all pervasive force, of which we are one tiny part? The Paramathma in the Bhagavath Gita provides the clear answer, when He tells Arjuna that He is within all His creations,  which includes all living beings and non-living objects. However He goes on to emphasize that we are not within Him.  He is basically saying that He holds the puppet strings for the entire universe. There is however, no one that can influence Him.  

Weapons wielded out of the forces of consciousness, are also controlled by consciousness. These are very powerful.  The Nagastra launched by Indrajit,  manages to put even Sri Rama and Sri Lakshmana in a faint. 

Extract from - https://www.hindu-blog.com/2012/02/story-of-nagapasha-or-nagastra.html

Nagapasha or Nagastra is a powerful arrow capable of huge destruction. The story of the origin of Nagastra is mentioned in the Yuddha Kanda of Kamba Ramayana. Legend has it that Nagapasha was in the beginning a very powerful Snake. Brahma had created Nagapasha to annihilate a demon named Nagasura.

Nagapasha’s main weapon was a sharp piercing cry. On reaching the kingdom of Nagasura, the Snake made a huge cry and this killed many pregnant women, children and old people. Nagasura tried several methods to overpower Nagapasha but his entire army and finally the Nagasura himself was killed by Nagapasha.

Brahma, Vishnu and Shiva gave blessings to Nagapasha for killing the demon. Shiva also made Nagapasha one his ornaments.

Nagapasha once decided to go on a tour of the worlds. Shiva advised him not to visit Salmali Island. But the snake did not heed his advice and visited the island. Nagas on this island were regularly attacked by Garuda.

Nagapasha was attacked by Garuda and the snake could do nothing to Garuda. Nagapasha took refuge in Shiva.

Shiva pacified Garuda and said that from then onwards Nagapasha will not interfere with Garuda.

From that day Nagapasha became the arrow. Demons, Devas and Humans pleased Shiva, Brahma and Vishnu through austerities and as boon gained the arrow in their armory.

Nagastra was used in the Ramayana and Mahabharata. When Nagastra was used, thousands of snakes came down from the skies. In some cases it emitted poison.

Nagastra in Ramayana

Nagastra was used by Ravana against Sri Ram. From a single arrow thousands of snakes darted towards Sri Ram. The arrows had their mouths like serpents and vomited fire all round. Sri Ram to stop the Nagastra discharged Garuda Astra. The arrows became Garudas and cut off the serpent arrows on all sides. Garuda is the enemy of serpents. Garuda nullifies the effect of Nagastra.

Indrajit, son of Ravana, had used it against Lakshman. This made him senseless.

Nagastra in Mahabharata

Karna had used it against Arjuna. Kunti had got a word from Karna that he will not use the Nagastra twice against Arjuna. When Karna used it the first time, Krishna cleverly rides the chariot into a pit and lowers the chariot, the nagastra hits the crown of Arjuna.

Sri Lakshmana,  collapses under the influence of the fumes of the Nagapasha. He is revived by Garuda fanning his wings to blow the fumes away.

Garuda is the natural enemy of the nagas.  The Paramathma uses Garuda as His vehicle of transportation and He uses Naga as His eternal seat for reclining and relaxation. When conflicting forces are in a state of surrender to the Paramathma,  all confrontation, differences and battle between the opposing forces disappear.

Weapons are illustrative,  ultimately, of the tools used by opposing forces to overcome/destroy/dominate each other.  The weapons used by our inner asuras are desire, worldly temptation,  ownership,  seeking shelter under the false ego, etc.  The weapons fashioned  by the deva, to counter the asura within us are detachment,  compassion, selflessness,  tyagam, etc.

Would the Deva within us, have developed these exquisite counter “weapons”,  unless the asura within us had started attacking our consciousness with his missiles?  Most likely not.  The asura with his acquisitive and possessive nature raises his “naga” head and makes our consciousness/mind to scamper for cover and develop counter weapons. 

So from the tranquil ocean of pure consciousness,  emerges the conflicting and opposing imbalances of the three gunas – Rajasic, Tamasic, and Sattvic.  The first two are demonic and Sattvic is the balanced deva.

All battles on earth are a manifestation of the inner conflict between asuras and devas,  which in turn is a manifestation of the imbalance between the Gunas.  The dominance of the Rajasic and Tamasic guna leads to the propogation of the asura and sattvic guna supports the emergence of the deva.

May we ever invoke the Paramathma to support the deva within us, to emerge victorious in the inner battle of the gunas.