A great hero in the Ramayana is Hanuman, an unparalleled source of strength, self-control, knowledge and the spirit of service. Tradition sings of his birth as a child of the deity of the wind (Vayu) through Anjana, a celestial woman of the simian species. Hanuman was blessed by Brahma, the creator, and all the gods, with invincible powers and deathlessness as a recompense for the hurt feelings of Vayu when his son was pushed down by Indra on the former's attempting to rise up to the orb of the Sun and catch it, in the playfulness of childhood. It is reported that Hanuman, with the matchless powers thus bestowed on him by the goodness of Brahma and the gods, ravaged the sacrificial grounds of the Rishis, in sheer mischief, and the Rishis, knowing the power of Hanuman, cursed him to a state of forgetfulness of his powers until he was reminded of them by someone. Hanuman was immediately reduced to a state of powerlessness due to this incident and he lived for long years in Kishkindha as a minister to king Sugriva, but without consciousness of his strength. The time came when he had to be sent in search of Sita, the wife of Rama, and it was here that Jambavan, the bear-chief, reminded Hanuman of his early life and the powers he possessed. Valmiki says that, on thus being reminded, Hanuman immediately grew big in size and struck his tail with force and demonstrated an awe-inspiring form which delighted everyone on the possibility of success in the mission.  

Valmiki's description of Hanuman's jumping across the ocean, to reach Lanka, is vivid and picturesque. Hanuman shook the mountain on which he stood and carried some trees which flew with him due to his force. He entered Lanka after overcoming the obstacles that stood on his way in the form of three superhuman powers called Surasa, Chhaya and Lankini. Having discovered Sita in Lanka after great effort, Hanuman's mind worked in a most unexpected manner, and he began to contemplate an aspect of work which was not exactly a part of the mission with which he was sent. His anger on Ravana took shape, and he determined to cause a general destruction of the beloved grove of the latter, not only to manifest his strength but also to see the fun of the Rakshasas getting devastated at his hands. He assumed a terrific form, with a gigantic size, towering like a mountain, and resplendent with the glory of the supernatural in him. He made short-work of the Asoka grove of Ravana and began to rove like a ravaging tempest. When news of this reached Ravana, he sent his armed forces, all of which Hanuman crushed in mere play. Ravana, then, sent eminent leaders, who were all pounded at the hands of Hanuman, and it looked that the whole of Lanka would be broken down if necessary steps were not taken. When Indrajit, the son of Ravana, applied the Brahma-Astra against Hanuman, the poet says, Hanuman deliberately yielded, not only with a view to give respect to the Astra of Brahma, but also to seeking opportunity for seeing Ravana, face to face. Hanuman, bound, was taken before Ravana, where he had a bold speech with the Rakshasa king, at which the enraged king ordered his tail to be set fire to with rags soaked in oil. The result was that Hanuman, with his tail in flames, expanded his size and, crushing the Rakshasas near him, jumped from one housetop to another, setting fire to the whole city, when, it is said, a powerful wind blew, increasing the fury of the flames, as if Hanuman's father was pleased at his heroism, and Lanka was in the panic of death threatening all over.  

Having seen Sita, again, to ensure that she was not burnt by the flames, Hanuman jumped back across the ocean to convey to Rama the good news of his having seen Sita. After the happy news was received, Rama rattled forth to Lanka with huge armies of monkeys to fight the forces of Ravana, in which epic battle Hanuman played parts of immortal honour. Hanuman is hailed as master of all the Vedas and all the nine grammars. He is supposed to be the candidate for the post of Brahma in the next cycle (Kalpa) of creation. Hanuman is one of the seven Chiranjivis or those fortunate ones who will not die till the end of the Universe.  

The Sundara-Kanda of the Ramayana, which describes the exploits of Hanuman, is generally read to avert fear from enemies.

Sasta: A legend in the Puranas states that when, during the churning of the ocean by the Devas and Asuras, nectar rose from it, Vishnu, in the form of a charming damsel, bewitched the Asuras into a state of infatuation and, when they thus forgot themselves, she shrewdly distributed the nectar to the gods. News of this incident reached Siva who expressed a desire to see the form which Vishnu took to beguile the Asuras. When Vishnu demonstrated that form, Siva is said to have been so enchanted by it that he ran and embraced Vishnu in that feminine form. The energy of Siva which was released at that moment became the reason for the birth of Sasta or Harihara Putra (son of Vishnu and Siva), as he is called. This desire of Siva need not intrigue the minds of devotees, for it is only indicative of the intensity of the beauty into which Vishnu transformed himself. To tempt him who reduced to ashes the god of love, beauty should have assumed a form no mortal can ever imagine. The possibility of temptation transcends the resources of the Universe. The incident is both a lesson to the seekers of Truth and a peep into the richness of God's powers.  

Sasta is commonly known as Ayyappan in Southern India and his spiritual presence is believed to be concretely manifest in the great temple dedicated to him in the Sabari hills (Sabarimalai) in the state of Kerala. Devotees regard a pilgrimage to this temple as a sacred ritual and a spiritual Sadhana and this vow of pilgrimage to the temple in the Sabari hills is, in the solemnity and sacredness associated with it, akin to the Kavadi Yatra performed by the devotees of Skanda or the Varkari vow of devotees of Vitthala in Maharashtra. Though Sasta is specially worshipped in the South, the cult is now slowly spreading to the other parts of India.  

The Loka-Palas: The guardian deities of the different directions are called Loka-Palas or protectors of the world. Indra is the ruler of the East, Yama of the South, Varuna of the West, Kubera of the North, Agni of the South-East, Nirriti of the South-West, Vayu of the North-West, and Isana of the North-East. Dyaus is regarded as the deity of the atmosphere above and Prithivi or Bhudevi of the earth. Indra is the famous god sung in the Vedic hymns, wielding the thunderbolt, lord over the clouds and rains and king of the heavens. The weapon of Indra is Vajra and his capital is Amaravati. Yama is the god of death, the dispenser of justice to the souls of the dead, and in this capacity he is known as dharma-Raja or the lord of righteousness. Though the function of Yama is dispensation of natural retributive justice, like that of a judge, the tendency of people is to look upon him as a fierce god of punishment to the souls after their departure from this world. He is regarded as the son of Vivasvan or the Sun, and so he is called Vaivasvata. He is also the lord of the Pitris or ancestors who have gone to the other world. The dreaded rod he wields is the Danda (known as Yamadanda). His vehicle is the buffalo and his capital is Samyamani. His clerk is Chitragupta who records the deeds of everyone for judgment by Yama on them. Varuna is the lord of waters, regarded often as the deity of the ocean. He is lord over all aquatic beings. Kubera is a sort of fairy-god and lives in Alakapuri. He is regarded as the treasurer of Siva whose abode is Kailasa. Agni is the fire-god, famous in the Veda as the carrier of oblations offered in sacrifices to those who are addressed by the mantras. He is the all-purifier and is invoked in every sacrificial altar where oblations are offered. Nirriti is a demi-god evidently of a low cadre. Vayu is the wind-god. Isana is a special manifestation of Siva guarding a direction. Dyaus is the spirit of the atmosphere and Prithivi the spirit of the earth. Sometimes the moon-god is regarded as the presiding deity of the North.  

Kama: The Indian love-god or Cupid is called Kamadeva. Though he is identified with the kama that is mentioned in the Nasadiya-Sukta of the Rig-Veda and thus is a kind of self-born being, it is evident that the kama of this Sukta is an epithet of the cosmic creative Will and cannot be identified with the Kamadeva of the Epics and Puranas. kama (desire) is described as a handsome youth with a bow of sugarcane decked with a row of bees and with arrows made of flowers. His principal shafts are said to be five, perhaps referring to the senses. His wife is Rati (pleasure). He is always attended by a troupe of celestial nymphs called Apsarases, thus forming a force of erotic attraction. He is deputed to tempt sages performing tapas, to wean them away from their purpose. This is clearly a personification of sense-desires which obstruct any attempt at the spiritual unification of the Soul. kama tempted the Rishis, Narayana and Nara, who put him to shame by producing with their power an Apsaras more beautiful than those of his party. He tempted sages like Visvamitra and his temptation of Buddha as Mara is a famous episode in the life of the saint. In his attempt to distract Siva he got destroyed through the fire that issued from the third eye of the former, which occasion is celebrated all over India as Kamadahana, or burning of the love-god, on a day called Holi, which falls on the full-moon day of the month of Phalguna (February-March). Thenceforward, kama had the name Ananga or the bodiless. kama is associated with the spring season when desires are said to be more active in living beings.