Birds of the Ramayana

Jatayu

Bharat Bhushan

Birds of the Ramayana

Jatayu

Bharat Bhushan

Pre-publication draft manuscript

This is not a publication

3 April 2015

This draft copy is being distributed to invite comments and suggestions

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Being uploaded or distributed for guidance and suggestions in developing the story

All rights reserved. No part of this book may be reproduced or utilised in any form or by any means, electronics or mechanical including photocopying, recording or by any information storage and retrieval system, without permission in writing from the publishers. This is not a publication. This is a pre-publication draft manuscript of a proposed book and is being distributed for editing, comments, critics and suggestions. The distribution is within a limited group of experts, resource persons, people who are familiar with the Ramayana, the aspects of the incarnation of Vishnu as Rama, and those who are interested in the aspects of development of a story. Those who receive this pre-publication draft manuscript may forward it those who may be able to contribute to the editing and development of the story. There will be errors, mistakes and contextual wrongs galore. Please do not hesitate to point them out and inform the author at bharatbhushan@yahoo.com

About the book

The Birds of the Ramayana is a series that presents the most prominent bird-characters associated with the Ramayana. Garuda is the almost unseen hero of the Ramayana. Similar to Sampati, Jatayu is a primary character in the story, and crucial to the Ramayana.

About the author

Bharat Bhushan

Environment Scientist, Ornithologist. Birder, Birdwatcher, Teacher, Trainer. Eclectic and

Serendipitous Vagrant Traveller. On land, through books, inside the internet, and deep within the mind.

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Birds of the Ramayana

Jatayu Eternal devotee of Rama

The story of Jatayu should have been the easiest to write from amongst the five birds of the Ramayana, and could have been written the first. But, it was not to be. What was supposed to be a clear-cut story of Jatayu, the great vulture-warrior, fighting with Ravana in order to rescue Sita from his clutches, did not remain a simple tale. The incidents within the Ramayana are very brief and specific.

Rama, Lakshmana and Sita meet Jatayu on their journey south of the Dandakaranya forests. The great vulture-warrior assures them their stay along the Godavari River would be under his care, and that they should be without any worries. Later, when Ravana takes Sita by force and guile, on board his Pushpaka Vimaana, it is Jatayu who comes to the rescue. He wins victory in his defeat, in the great battle that he wages, and is forever known, wherever the Ramayana is recited or written.

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Brother of Sampati, and nephew to Garuda, Jatayu is the son of Aruna. The great vulture-warrior, in his meeting with Rama, Lakshmana and Sita, near the Godavari River, he introduces himself as a friend of King Dasharatha. He is not aware that the King has passed away, and he is saddened on being informed by Rama and Lakshmana. He breaks down and cries, and recounts to Rama about his friendship with his father. Later, Jatayu is fatally injured in his battle with Ravana to rescue Sita, and meets Rama and Lakshmana. He informs them that Sita has been taken away, southwards, and points in the direction. These meetings between Jatayu and Rama have been written in various versions and depicted in elaborate dance ballets and dramas in South, South-East and East Asia. He is known as Sadayu in Thailand, Jentayu in Malay and Burung Jatayu in Indonesia.

It is Sampati, his brother, who provides more information about Jatayu in the Ramayana. He speaks about Jatayu, when the vanaras with Hanuman and Angad along with Jambavan, the bear-warrior, are in search of Sita. Sampati recounts of how the two brother vultures used to compete about their flying prowess and of who would fly higher. On one such competing flight, the brothers decided to fly closer to the sun. Jatayu flew higher. Sampati realized that his brothers wings could get burnt up by the flames of the sun. He flew higher and shielded Jatayu by the shade of his

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wings, and got burnt in his stead, and lost his wings. They lost contact with each other after that flight, and do not meet up for the rest of their lives. It is Angad and Hanuman who are able to inform Sampati about Jatayus sacrifice and of his passing.

As Jatayu was lying fatally wounded after having spoken about his battle with Ravana, it is Rama who realizes that his end is near. In his desire to help on his last journey, and to achieve moksha, Rama casts an arrow to the ground near the warrior. He calls upon the seven sacred springs or teerthas to spring forth and to help Jatayu on his journey. It is said that only six springs come forth, and Rama was upset. Casting aside his resolve to continue as a mortal being in his avatara, the inner aspect of Vishnu becomes angry and calls up the seventh sacred spring, the Gaya teertha, to come forth. Humbled, the Gaya teertha also begins to flow with the other six sacred springs.

There is considerable debate about the location of Jatayus passing, and one version places it as Lepakshi, in southern Andhra Pradesh, and is known as Ramaar-kaal Mettu. Another tale places the incident in Kollar in Kerala, at a place now known as Jatayu Mangalam. A huge rock, known as Jatayu Para, is favored by many pilgrims who journey here to offer their prayers.

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There is a location near Kanchipuram, Tamil Nadu, known rarely as Poreru in Tamil. The shrine is dedicated to Vijayaraghavan, or Rama, and temple is known as Thirupputkuzhi, or the water-tank for the sacred bird, and is in worship to Jatayu.

Though the temple history acknowledges that Sitas abduction and the battle with Ravana took place at Panchavati as written in the Valmiki Ramayana, they have dedicated the temple-water-tank to the worship of Jatayu. The prayers at the temple dedicate Jatayu as Periya Udayaar, or, the greater or elder parent. Swami Desikan praises Jatayu in the various stanzas in the prayers.

Avadheerya chatur vidham pumarttham bhavadharThE viniyuktha jeevitha: san |

LabjhathE bavatha: phalaani janthu: nikhilAnyathra nidharsanam jataayu: ||

if a person turns away from the four purushaarthas (virtues)

and dedicates his life in service to the Lord (Vijayaraghava)

He becomes the recipient of all fruits. Jatayu is thus an example of

such behavior and action

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The legend at the temple has it that Rama could not wish away the memories of Jatayu, and his imagery of what the battle with Ravana could have been. He had himself not been present and he was saddened that he was not witness to such a wonderous battle and such a tremendous depiction of faith (bhakti) and duty (karma) in devotion to ones perceived spiritual master.

Rama wanted to be witness to the events and to be able to watch the battle between Ravana and Jatayu once again. It was thus that Vijayaraghava (Rama) returned to the human world, and came to Kanchipuram and created the aspect of Ravana battling Jatayu once again.

Sita returned, also to witness and wonder at the courage of Jatayu, and is known here is Kanakavalli Thaayaar, while the splendid Godavari River journeyed here and is known as Jataayu Pushkarini. The Panchavati forests are incarnated as the temple and its temple pond, and are known as Thirupputkuzhi. Swami Desikan recounted the entire portrayal in his Paramaarttha Stuthi.

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Jatayu: the origins

Sons of Aruna, Jatayu and Sampati are depicted in Indian mythology to have been born in an impressive lineage. Aruna is meant to personify the fiery or flaming red glow of the rising sun, at just about the time of dawn. It is said that the sun, if invoked at this moment, can bless a devotee with wellbeing and amazing spiritual powers. The Sun, or Surya, is usually invoked with a prayer to Aruna.

Aruna is brother to Garuda. They were born to Vinata, one of the many wives of Rishi Kashyapa as depicted in some tales, and as one of the great granddaughters of one of the many wives of the Sage. She had given birth to eggs, and was asked to take care and wait, for her sons would be very powerful and would be known forever. She was told that one of her sons would be as powerful and bright as the amazing Sun at noon. Being rather embarrassed to have given birth to eggs, and being asked to wait, her curiosity got the better of her and she broke one. In a burst of radiant light of energy, it was Aruna who sprang out, fiery and in flames, similar to the morning sun. Since the egg had been opened before its time, Aruna was not as bright as the sun at noon. It was Surya, who in his affection took Aruna in his care and companionship. Aruna is thus, considered to be the emergent force and

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energy of the Sun, Surya. In some tales, he is depicted as Surya.

Vinata, mother of Aruna, is thus named to depict a stooping person, or a humble person. Vinata and Kadru, were granted wishes by the Rishi Kashyapa. Vinata wished to be blessed with two sons, while Kadru wished for a thousand snakes as her sons. It seems, as the tale goes, Kadru steamed the thousand eggs and got them to hatch early. This made Vinata impatient, as she would thus lose her place of prominence in the household of Rishi Kashyapa, she broke open one egg. Her son, Aruna, who was half formed with only the upper half as a human, was angry with his mother. He cursed his mother to be a slave to her sister, Kadru, until the birth of her second son. In response to the pleadings of Vinata, Aruna dilutes the curse and says that she would be rescued by her second son, on his birth from the other egg.

Saying thus, Aruna flew away to take his rightful place as the fiery and red glow of the dawn Sun. Most tales depict Aruna to be the charioteer of the Sun, for he is the one who would forever be ahead of Surya on his journey from the East to the West. Garuda was born of the second egg, and the mighty eagle completes his task of rescuing his mother, Vinata, from the clutches of Kadru, her sister.

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Jatayu: on the aspect of the parallel creation of animals

and humans

It is in the Aranya Kanda in the Ramayana that Jatayu meets Rama on the first occasion. The two Princes of Ayodhya along with Sita were enroute to Panchavati when they come upon Jatayu, the mighty vulture-warrior. Rama, presuming the mighty vulture to be a demon, questions him about his identity and informs of his own. On knowing that they were of the royal house of Ayodhya, Jatayu explains that he was a friend of Dasharatha, and thereafter informs about the unique aspect of the parallel creation of animal species along with humans.

Rama bowed in respect on knowing about Jatayus friendship with his father, Dasharatha, and thereafter asked him about his name and origins. In explaining thus, Jatayu recounted the genesis of the birds and other animals along with humans. He began with the times when there were the lords of people, brought upon this world by the gods, to ensure that diverse animals, birds and humans would be created with prudence and caution.

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Thus, it is, in the narration by Jatayu.

The first of the lords of people was Kardama, who was followed by Sesha. Samshraya, who came later, had many children, and was followed by Sthaanu, Mariichi, Atri and the mighty Kratu. They were followed by Pulastya, Angira, Pracheta and Pulah. These mighty lords of people were followed by the great Daksha Prajapati and Vivaswan who was also known as Arishtanemi. Of the seven great sages in the court of Daksha Prajapati, was the most respected Rishi Kashyapa.

It is said that Daksha Prajapati had sixty daughters, of whom eight were given in marriage to the Rishi Kashyapa, namely Aditi, Diti, Danu, Kaalakaa, Taamra, Krodhavasha, Manu and Anala. Rishi Kashyapa spoke to his eight wives that they would deliver sons who would be similar to himself, and would be mighty lords themselves, and who would sustain the three known worlds. Of the eight wives, Aditi, Diti, Kaalakaa and Danu agreed with the Rishi Kashyapa, but the others were not in agreement.

Aditi gave birth to thirty three gods, comprising the twelve Adityas, or the Sun gods, the eight Vasus or the Terrestrial gods, the eleven Rudraas or the gods of fury, and the two Ashwinis or the medicine gods.

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Diti gave birth to the Daityas, of whom the people of Ayodhya and other Kingdoms know them to be as Demons. It is said that this earth with forests and oceans belonged to the Daityas before the advent of the Kingdoms of the Solar and Lunar races.

Danu gave birth to Ashyagriiva or Hayagriiva, the horse-headed god, while Kaalakaa gave birth to Naraka and Kaalaka. Of those who were not in agreement with the Rishi Kashyapas intention to seek out sons, Taamra gave birth to girls, Krounchi, Bhaasii, Shyenii, Dhritaraashtrii and Shukii, who came to be well known later. It is said that from each of the five daughters of Taamraa where born the various species of birds.

Thus, Kraunchii gave birth to Ulukas, the owls. Bhasii gave birth to Bhaasaas, the vultures. Shyenii gave birth to the eagles and hawks, while Dhritaraashtrii gave birth to Chakravaakas, swans and other waterbirds. Shukii, the fifth daughter of Taamra, gave birth to Nata, who gave birth to a daughter, Vinata.

Of the other daughters who were not in agreement with the Rishi Kashyapa, it was Krodhavasha who gave birth to ten daughters, Mrigi, Mrigamanda, Hari, Bhadramanda, Maatangii, Sharduulii, Shweta,

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Surabhii, Surasa and Kadruva. It was said that Surasa was the embodiment of goodness.

The children of Mrigi are the deer, while Mrigamandas children are the bears, antelopes and the yak of the Himalayas. Bhadramanda gave birth to a girl, Iravati, who gave birth to an elephant, the great Airavata, who is also known as the protector of the world. Haris children are the lions and monkeys while Sharduulii gave birth to tigers and other species of monkeys. Maatangis children are the elephants, while Shweta gave birth to eight elephants that are the guardians of the eight directions and support this world on their heads.

Surabhi gave birth to two daughters, Rohini and Gandharvi. It was Rohini who gave birth to cows and other similar dairy animals. Surasa gave birth to the many headed serpents, or Nagas, while Kadruva gave birth to the other serpents.

It was Manu, the daughter of Daksha, and one of the eight daughters wed to the Rishi Kashyapa, who gave birth to or created the humans. Anala, the daughter of Daksha, gave birth to the fruit bearing trees.

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Let me now tell you about Vinata, daughter of Nata, who was the daughter of Shukii, and grand-daughter of Taamra. I will also tell you about Kadruva, the sister of Surasa, and the daughter of Krodhavasha. It was Kadru or Kadruva who gave birth to thousand serpents or Nagas, and as some would tell, also gave birth to the thousand-headed serpent, who supports this earth on his head. Vinata gave birth to two sons, Garuda and Aruna.

It is said that Aruna is also called Anuuru, for he is without his lower body, and is the charioteer of the seven-horse chariot of Surya, the Sun God. I am, with my brother, Sampati, born of Aruna, and we are also known as the sons of Shyenii.

Jatayu: on his association and friendship with

Dasharatha

As is usually known of the Ramayana, the purana starts with the description of Ayodhya, and of the kingdom of Kosala, and of Dasharatha, the King, and his three wives, Kaushalya, Sumitra and Kaikeyi. The initial mention is also of Dasharathas sadness, for he has no children. The King, on the advice of the sages, organizes the Putrakameshti

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Yagna, in order to seek the birth of sons, and thus, are born Rama, Lakshmana, Bharata and Shatrughna. There is, however, a lesser known and rarely told tale within the Ramayana, that Dasharatha had a daughter, who was elder to Rama.

The story of Dasharathas first born, a daughter, is recounted in the Vasishtha or Jnana Ramayana, the Adbhuta Ramayana and the Adhyatma Ramayana. The story begins with Aja, the 38th King of the Solar Dynasty, who was the ruler on the southern banks of the Sarayu River, with Ayodhya as his capital. The kingdom on the northern banks of the Sarayu River also had a ruler from the Solar Dynasty. Ajas queen, Indumati, was an apsara born on this world because of a curse. Once, while the celestial Sage Narada was journeying across the heavens, the flower garland on his veena, dropped to this world and fell on Indumati and redeemed her from the curse. Instantly, she regained her celestial aspect as an apsara and returned to the heavens. The King Aja, unable to bear separation from his queen, grief-stricken, ran in to the palace and committed suicide.

Ajas son was an infant, eight months old, when the King killed himself. The senior-most minister, Sumantra, sought to place the infant in the care of the rajaguru, the great Rishi Vasishtha. In place of the infant son, it was Sumantra who ruled the

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southern kingdom of Kosala, with permission of Vasishtha. The infant was placed in the custody of Marudanva, a sage in the ashrama of Vasishtha, and was taught all the sastras and the use of weapons. As part of the privileges of growing up in the ashrama of Vasishtha, the infant was also provided with the milk of Nandini, the divine cow. In time, the infant became a lad and a wise man and a great warrior. On attaining the age of eighteen, he was crowned as the ruler of southern Kosala. It was said that in times of war, he could ride his chariot in all the eight directions, and upward and downward. Thus, he was named Dasharatha, or he who can ride a chariot in ten directions.

Ravana, the King of Lanka, was a contemporary of Dasharatha and was widely acclaimed as a prominent devotee of Shiva. The Kingdom of Lanka had risen to its splendor and power and had expanded its territories and taken over many of the Kingdoms south of the Godavari River. At Ayodhya, the Kosala Kingdom had established its supremacy in the northern regions. It was customary for vassal kingdoms to pay a tribute to their deemed Emperor. Thus, as contemporaries, it was Dasharatha in the north, with an empire stretching from todays Afghanistan, where Kaikeyi came from, and all the way east to Assam and beyond, and south to the Godavari River. The impenetrable Dandaka forests, or the Dandakaranya, were the

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separator between the kingdoms of northern and southern regions.

Ravana was the deemed emperor of the southern regions, with his most able asuras establishing their power in several Kingdoms and locations. As his power increased, Ravana and his asuras began to invade the kingdoms and ashramas to the north of the Godavari River. Getting to be more courageous and adventurous, Ravana decided to send a messenger to Ayodhya, to Dasharatha, and to ask him for a tribute. He knew that this would be enough to challenge Dasharatha, and he was curious about the resultant actions.

Dasharatha was incredulous. He could not believe that a contemporary and equally powerful King would send a messenger to ask for a tribute. This was simply not done. One could ask vassal Kings to send tribute or one could increase their tribute. But, to send a messenger to such a powerful Kingdom, it was certainly meant to be a challenge. Dasharatha sent the messenger away, but he desired to send a suitable reply to Ravana. From his palace at Ayodhya, he called upon all his knowledge of weapons and brought about the most powerful of them. Reciting the correct invocation, Dasharatha shot powerful arrows in to the skies and gave them strength with his continuing invocation, to send them precisely in the direction of distant Lanka.

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These were very powerful arrows, and it required only those who knew the manner of use and the proper invocation of the correct mantra, to send them traveling across the subcontinent, silent, straight and they landed at the entrance to the great palace of Ravana, shutting him away. He had gone out of the palace. On his return, he found his entry blocked by the arrows of Dasharatha. He could not tolerate the insult, and avowed revenge on Ayodhya.

Ravana traveled through the skies, with his most able asuras, in his Pushpaka Vimaana, and challenged Dasharatha to battle. They fought a tremendous war, and routed Dasharathas army who retreated to Ayodhya. Dasharatha was separated, and he escaped from the battlefield and hid himself in the forests of Dandakaranya. It was here that Jatayu spotted him for the first time. He had heard about the earlier challenge by Ravana, and Dasharathas reply by sending his arrows all the way southwards to Lanka.

Jatayu watched Dasharatha quietly. He knew that he should not disturb him. The asuras of Ravana went about searching for him, while the King of Lanka had gone chasing the army of Ayodhya. Dasharatha hid himself in the thick forests, but Jatayu, the vulture-warrior, could easily spot him from above, and knew his exact location. After a while, the asura

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warriors retreated from Dandakaranya and returned to meet up with Ravana. Dasharatha could sense that someone was watching him keenly. From his hiding place, he placed an arrow to his bow and using his sense of direction, shot it towards the unseen watcher.

Jatayu, the sharp warrior that he was, saw the entire action and heard the twang of the bow, even as the arrow sped away towards him. As it approached him, Jatayu shifted his position and escaped sure death from the arrow. Dasharatha came out of his hiding place, his eyes following the journey of the arrow. He saw the gigantic vulture-warrior sitting on a mountain peak, easily avoiding the arrow. Realising that this was no ordinary vulture, and not an asura in disguise, he came up to meet Jatayu.

Jatayu spoke to Dasharatha, O King of Ayodhya, it does not become you to hide in this manner in the Dandakaranya. You should have turned and fought the asuras of Ravana who came in search of you. It is my impression that you are coming away from a very tiring war, and your weapons are exhausted. Even the arrow that you shot at me missed its target.

Dasharatha was upset with himself. He thought that this gigantic vulture was more annoying. He

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replied, Yes. I am tired and I do not have my weapons. Most of my arrows are exhausted. I did not attack the asuras because they would have been better armed. I can fight them better if I survive today and am able to return to Ayodhya. But, do tell, who are you? It is not possible that I would have missed you. I am able to hit a target without actually sighting it. You must have been able to avoid it somehow.

Jatayu laughed and said, Yes, O King! I could see you easily. I am a vulture, as you can see. I am Jatayu, brother of Sampati, and son of Aruna, the charioteer of Surya, the Sun God. I am also nephew to Garuda. I am the custodian of the Dandakaranya, and have been here, on this mountain peak, for more than tens of thousands of years. I await the coming of Narayana himself, as it is promised to be. I heard the twang of your bow when you released the arrow. I could avoid it very easily. It was not your fault. You did not know that you were shooting at Jatayu.

It was on that day that Jatayu and Dasharatha became friends. Jatayu helped Dasharatha by taking him back to Ayodhya. It is written, in some rare manuscripts, that it was Jatayu who accompanied Dasharatha in the many battles that he fought against the asura invaders sent by Ravana, who would dare to cross the Dandakaranya and would

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attack Ayodhyas vassal kingdoms and the ashramas of sages along the sacred rivers.

There is also another story of how Jatayu and Dasharatha met for the first time. This was when Ayodhya was reeling under severe drought and Dasharatha was informed that it was due to the curse of Shani, the god of Planet Saturn. Angered, Dasharatha decided to take his chariot upwards, and challenge Shani. As he neared, Shani was kind, and placed his gaze on the chariots wings and scorched them. Dasharatha fell down from the skies, and it was Jatayu who came to his rescue and grabbed him. Jatayu flew back to Ayodhya with him, while the god of Planet Saturn was pleased with the efforts of Dasharatha and removed the curse of drought on the kingdom.

The King of northern Kosala had a daughter, Kaushalya. Dasharatha was keen to be married to her. In giving her into marriage to Dasharatha, the King agreed to rule under the patronage of Ayodhya. It so happened that there were ill-omens proclaimed in the coming together of the two kingdoms, but Dasharatha and Kausalyas father ignored them.

Ravana had journeyed from Lanka to Kailasa, and had placed the Sama Veda to music and played it on

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the veena. Shiva had been pleased with Ravana and had blessed him with many powers. In his celestial and familial relationships, Ravana was related to Brahma himself, being his great grandson. Similar to Shiva, he blessed Ravana with greater powers and also granted him the ability to call upon the greatest weapon of all, the Brahmastra, in times of his need. Not satisfied, Ravana asked his great grandfather to bless him with immortality.

Brahma refused, saying that it was not possible for Ravana to be immortal, for he was to be killed at the hands of a divine power who would be born as a son to Dasharatha and Kaushalya. Pre-warned by his great grandfather, Ravana desired to kill Kaushalya before she would get married to Dasharatha. It was Mandodari, his Queen, who advised against it, condemning it as stree hatya, the killing of a woman that would be against the persona of a great King. He would forever be remembered as a King who killed a defenseless woman. Mandodari advised Ravana to ensure that Kaushalya and Dasharatha would be separated forever, and thereby would never be married.

Ravana was in agreement with Mandodari, and sent his warriors to kidnap Kaushalya. They placed her in a closed wooden box and floated it on the Sarayu River, hoping that she would be killed by suffocation or if the box crashed on to sharp rocks.

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About the same time, Dasharatha was returning from a battle to Ayodhya and was crossing the Sarayu and saw the box being thrown by some persons on a hill on the banks. He challenged them to battle, and being Ravanas asura warriors, and adept at magic, they used their deceptive strategies and kept him busy fighting them. Leaving behind his army and his good warriors to fight Ravanas asuras, Dasharatha turned to pay closer attention to the box that was floating away. He could understand that there would be some person within the box, and he was curious to know of the identity.

Dasharatha jumped into the river and held on to the box and kept journeying downstream. The River Sarayu came up to the River Ganga and the box moved faster. Dasharatha was wounded and was tired. It was at that moment that Jatayu, the great vulture-warrior, came upon the King and the closed box and rescued Dasharatha. The box went on its way and nestled itself in some vegetation along the river.

Dasharatha thanked Jatayu and described the turn of events, of the battle with Ravanas asuras, and of the floating box. The King and the vulture-warrior went about in search of the box and located it in its safe location on an island within the River Ganga. The celestial sage, Narada, who had been watching, met the King and Jatayu. They opened the box and

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found Kaushalya to be unconscious and in extreme need of aid. With the blessings of Narada, she regained consciousness. Dasharatha recognized her and was extremely happy to have been able to rescue her from a fatal danger.

Narada advised that it was the most appropriate time for Dasharatha to be married to Kaushalya and that the marriage could be conducted on the island on the River Ganga. The gods, Narada and Jatayu witnessed the marriage at the island. Later, it was Jatayu, as it is said, who carried Dasharatha and Kaushalya, on his back, to Ayodhya. The marriage was once again conducted in the city, with proper rites and ceremonies and with the blessings of the great Rishi Vashishta and the Minister, Sumantra.

Dasharatha and Kaushalya were blessed with a daughter, Shantai, who was born with a handicap in her leg. On Vashishtas advice, the King and Queen, gave away their daughter to Romapada, King of Angadesa, and an accomplished sage, who took care of the young girl, and cured her of the handicap. He sought and received Dasharathas permission to have Shantai married to the young and very intelligent sage, Rishyashringa. Knowing of the ill-omens of being married to Kaushalya, and with the permission of her father, Dasharatha got married to Sumitra and Kaikeyi.

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Not being blessed by sons, and with the guidance of Vashishta and Romapada, Dasharatha invited his intelligent son-in-law, the sage Rishyashringa, to conduct the Putrakameshti Yagna, and thus, were born Rama, Lakshmana, Bharata and Shatrughana. It is said that Jatayu, the great vulture-warrior, and deemed brother of Dasharatha, was also present at the Yagna.

It is said that during a later situation, in a battle with Samparasura, Jatayu joined Dasharatha and fought alongside. Dasharatha was tremendously helped by the great vulture-warrior. Sampara, the asura king, or Shumbara, or Timidhwaja, as he is also written about, was the King of Vijayanta, at the edge of the Dandakaranya. He was one of the front-line vassal Kings of Ravana, given the task of pushing the empire northwards. His Queen, Mayavati, was the elder sister of Mandodari. In one big battle with Dasharatha, Samparasura was able to inflict several injuries on the King of Ayodhya. He rendered him weaponless.

Kaikeyi had accompanied Dasharatha to battle. Samparasura killed the charioteer and would have managed to kill Dasharatha, had Kaikeyi not been able to take control of the chariot and drive it out of the battlefield. Jatayu, who had been helping Dasharatha in the battle, rushed up to the chariot and provided rare herbs and medicinal plants to heal

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the wounds received from the arrows of Samparasura.

Though the Valmiki Ramayana does not mention the details of the friendship between Dasharatha and Jatayu, it must be said that after knowing about the great vulture-warrior, Rama was consumed by emotion and he stood with his face bowed to the ground.

It is thus described in the Valmiki Ramayana

jaTaayuSam tu pratipuujya raaghavo mudaa pariSvajya ca sannato abhavat |

pitur hi shushraava sakhitvam aatmavaan jaTaayuSaa sa.mkathitam punaH punaH ||

Raghava revered Jatayu in return for the retelling Stood next to him, with his head bent,

heavy with emotion | And, the kind-mannered soul (Rama)

as he is, regardful, Of his fathers friendship with Jatayu,

as was told repeatedly ||

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Jatayu: the battle with Ravana

It is Sita who calls out to Jatayu, when she is forcibly taken, journeying in flight in the Pushpaka Vimaana. She calls out and tells him that it is Ravana, the asura King from the South, who has captured her, and pleads with him to convey the news of the abduction to Rama. She tells Jatayu that he should just rush forth and meet up with Rama, for he would then be able to fight battle with Ravana. The ambidextrous Rama, he who can use his mighty bow with either of his hands, and is equally skilled with his left hand as he is with the right hand, could come and battle Ravana. She does not want Jatayu to fight with Ravana, for she knows that he is without weapons.

Sita calls out, and says, O great warrior, you, who were brother to the King Dasharatha, father of my Rama, do you wonder at my predicament? I am now but an orphan, without any strength or support. I am now abducted by this Ravana, King of the asuras, somewhere to the south of here. Pray, do not fight him, for you will not be able to. He is formidable and a strong warrior, and has magic and cunning as his weapons. Pray, rush to Rama, or to Lakshmana,

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and speak of my abduction to them, with haste. For, they would be able to rush immediately to battle.

Jatayu was resting peacefully and was startled by the voice of Sita. Recognising her as Vaidehi, the daughter-in-law of his deemed brother, Dasharatha, and emerging from his resting place, resplendent as a mountain peak, Jatayu spoke to Ravana, It is but wrong of you to undertake to abduct this lady, the Princess of Mithila. As a King, and as a warrior, as I am, one should be open to examination of ones actions and thus, should be faithful to the truth. Oh, warrior with ten-heads, O Ravana, know me, for I am a great warrior and known as Jatayu.

Aham puraaNe dharma sthitaH Aham daashyaH, aham satya samshrayaH,

Satyam j~naanam anantam brahma Bhagavat ekopaaya niSTaH

I abide by the sanaatana dharma Belonging to the master and the servant,

humble servant of the supreme soul, sheltered by the Everlasting Truth,

and dedication to God alone. [as retold by Govindaraja in valmikiramayan.net

at Sarga 50: aranya kanda]

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Jatayu spoke to Ravana, O Ravana, know that the lady you abduct, is wed to my beloved Rama, son of my brother Dasharatha. Rama is the master of the world, as I knew, when Dasharatha had wed Kaushalya. He is similar to Mahendra, (or Indra) and Varuna, the God of Rains. Rama is he, who is the preserver of all the worlds. Surrender to him, because he is also your Lord.

She, Vaidehi, whom you abduct, is wed to Rama. You call yourself a great King, and yet, you commit such a sinful act? A King is open to scrutiny, and yet, you go about kidnapping the wives of others? And, a Kings wife, at that, who is to be safeguarded with more care and caution? Return and leave her here. Clean up your mind, and your form of thought that justified such a vile action, as a King and as a warrior. You are known to be a great devotee, and such a person would not commit an action that would cause others to criticize him. As you would protect your own wife, from the vileful actions of someone else, so should you help in preventing such actions that would harm the wife of another person?

Jatayu questions Ravana, by mentioning his lineage, You, who are of Pulastya, remember that these are specific guidelines in the scriptures, and you are known to be a scholar of them. You are also a King, and you should not gain pleasure at the cost of

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demeaning righteous behavior. You cannot behave like a common criminal. Would you permit such behavior if someone would abduct your own Queen, Mandodari?

Ravana is the son of Vishravasa, son of Pulastya, the one who was born of the thought of Brahma. Vishravasa and Pulastya, as was Ravana, were known to be well read and scholars of the scriptures and the vedas.

In repeated reference to his lineage, and to his duties as a King, Jatayu questions Ravana, You, who are the most prominent among the asuras, and the most learned and with the most amount of wealth, with your spiritual personality, and as a King, who is to rule righteously, without evil intentions or actions, how could you undertake such an action? I know that advice from me would not be well received, for evil action to emanate thus; it takes a long time for evil thoughts to reside within one. When my rightful Rama has not entered your country or attacked you, how did you come about, to abduct his Sita?

Knowing about the battle of Rama with the asuras owing allegiance to Ravana, Jataka mentions that a warrior should fight a warrior, My courageous and victorious Rama had eliminated your vassal asura,

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Khara, at Janasthaana since he had come to battle him on behalf of Shurpanakha. That was a battle fought between warriors. Why would you not be courageous enough to battle Rama, instead of abducting his wife and doing so, in a stealthy manner? Give her up, Give up Vaidehi. You will soon be facing my very gentle Rama, who is a very different person when it comes to battle arising out of his anger.

You cannot survive his angry eyes, when he would be furious, for they would just burn you up, much like the vajra of Indra when he burnt the asura, Vritta. You do not know what you have unleashed upon yourself. The future is but like a dangerous and very venomous serpent that has now been placed around your own neck by your actions. Such a threatening future can only be faced by a warrior who has righteousness by his side.

I am descended from Brahma as are you. Yet, I have always been faithful to the ethical traditions established by my fathers and forefathers. It is said that it is now sixty thousand years since I was born. You are a very young warrior, compared to me, and I am getting to be old now. You are a skillful warrior with weapons and a vimaana, and I am just a big bird in an empty sky. But, hear me yet, for you cannot go past me without handing over Vaidehi. I would not permit you to abduct her, while I am

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here, and I have given my word to Rama, the son of my brother.

Jatayu begins to challenge Ravana, invoking Rama, Stay for a while, O mighty Ravana. If you are a brave warrior, as I am told that you are, do stay and fight a battle with Rama. He will certainly destroy you, as he vanquished Khara, who lay sprawled on the battlefield. My meek and very humble looking Rama has battled and killed many asuras and warriors. Today, in his avowed duty to his father, he is dressed in humble fashion, and goes about like a meek sage. Let him wage battle with you, and he will soon become a very different person. His anger will not show off the sage, but will show you the fiery warrior who will eliminate you without any trouble. As commanded by Vaidehi, I would not be able to go in search of them and return in time. I would have to fight you, and I am enough to defeat you here. I cannot let you go ahead, and as long as I am alive, it will not be. You cannot take away Sita, the beloved of my Rama.

Jatayu threatens Ravana, and says, O ten-headed warrior, O Ravana, Stop or learn the art of warfare from me. I can throw you off your vimaana very easily, as if I was removing a heavy fruit from its tree. I can fight you for as long as I would wish for.

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The great Rishi Markandeya described Jatayu as the King of the Vultures, the son of Aruna, and as a friend of Dasharatha. He therefore deemed it that Dasharatha was his brother, and Sita was his daughter-in-law. Seeing her in torment, after being captured by Ravana, without a second thought, the faithful brother of Dasharatha went out to battle the mighty warrior by attacking the Pushpaka Vimaana. In the retelling by the great Rishi Markandeya, Jatayu is angry that a Princess of the mighty kingdoms of Ayodhya and Mithila could be so easily taken away by a lone warrior. His anger, imbibed with the responsibility thrust on him due to the passing away of Dasharatha, leading to an unknown reserve of strength, Jatayu attacked Ravana without giving any thought to his own life.

Ravana, hearing the words of Jatayu, and being tormented and challenged in front of Sita, was furious. It is thus written by Valmiki, that Ravanas eyes became a fiery red, and his ears, decorated with splendid ear-rings, began to throb, as if eager to go to war. He rushed his vimaana towards Jatayu, without a second thought, on hearing the challenge to battle. The battle between Ravana and Jatayu, in the skies, has been written in various versions of the Ramayana, as a war that was waged between two tall winged-mountains.

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Ravana attacked Jatayu with several arrows. They are described as of different types normal arrows, iron-metal arrows, those with crescent arrow-heads. Jatayu bore the attack of these various arrows bravely, but at the same time, attacked Ravana directly with his claws and beak. Realising that the battle had to be strengthened, Ravana changed over to deadlier arrows, and chose ten arrows that were known to be sufficient to eliminate the strongest of enemies. He released these arrows in quick succession and seemed to be successful in impaling Jatayu.

Escaping from these ten deadlier arrows, Jatayu, as the great Sage Markandeya described, huge as a mountain shooting forth above the clouds, tore at Ravana with his mighty talons, wings and beak. Jatayu saw the terrified Janaki, watching the forceful battle of arrows against claws and beak. Knowing that he had to change the tide of the battle, Jatayu attacked and shattered Ravanas famed bow, resplendent with pearls and gems, at the very moment that the King was placing an arrow that would have willfully targeted the vulture or a bird. Ravana, furious, picked up another bow and attacked Jatayu with hundreds of arrows strung speedily. The great vulture-warrior was not slowed down by these many arrows. Valmiki describes the aspect of Jatayu, as one who has been cushioned by the arrows shot at him, and yet rising up and attacking again and again. Ravanas bow was

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shattered once more. Jatayu attacked Ravana before he could pick up any other weapon and destroyed his armor with his claws.

Jatayu turned his attention to the Pushpaka Vimaana and attacked the aerial-chariot. It is described by Valmiki as being multi-storied and armed with bamboo steers from front to end, and capable of turning aerially as one would so desire. It was decorated with gold and gems, as were the wheels. Jatayu attacked the carriage and destroyed the canopy, the wheels and steering equipment. In his second round of attack on the vimaana, Jatayu destroyed the flying mechanisms. Furious at the damage inflicted on his prized Pushpaka vimaana, Ravana placed Sita on the earth, and decided to fight Jatayu to the end.

The sight of Ravana having to discard his Pushpaka vimaana brought about appreciation from the gods, the sages and accomplished souls who were witness to the battle, and they offered their blessings and reverence to Jatayu. Ravana noticed that the vulture-warrior was tired, and took Maithili with him and began to rise up in the skies on his own. But, it was not to be. Jatayu rose again and attacked Ravana, who was weaponless, except for his exceptional sword.

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Jatayu flew up to Ravana, and challenged and tormented him again, saying thus, O terrible Ravana! You fight with a weaponless bird and you fight me with hundreds of arrows and yet you have lost your bows and arrows and chariot. I had heard much about you, but did not know that I would be fighting a worthless warrior. You are abducting Vaidehi. Her Rama would have killed you with but a few arrows. Each arrow from his bow speeds towards destruction like the vajra of Indra himself. This action of yours would bring about the destruction of the asuras at the hands of Rama, for sure. You are sacrificing all your friends, your cities, relatives, ministers and armies by taking away Sita. This is akin to drinking poison, except you are drinking it to kill everyone else who is dear to you. This action that has been begun by you cannot be withdrawn now.

O Ravana, know that the undefeated and persistent Raghava Princes of the Kakutstha dynasty will never forgive you for your actions. You are but a common thief, and your actions are not those of a King. You have come to the home of a woman when her men have gone away. This is not the action of a valiant warrior. Why do you rush away? Are you frightened of defeat? Why do you not wait here to battle Rama? Is it that you are frightened of being defeated by Rama and of being killed by him, as he killed Khara in an earlier battle?

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A warrior would take upon himself, of such an evil action, and of fleeing from battle after such a willful and unrighteous action, only if he knew that he would be defeated and killed in battle. You seem to be rightfully frightened of a battle with Rama. This has led you to indulge in committing sin after sin in abducting Sita. Are you so bereft of your senses, O Ravana, that you seem to be willful to seek battle and destruction with that Rama, who has been blessed by Brahma himself?

Seeing Ravana flying away with Sita, and not paying heed to his tormenting words, Jatayu decided to attack once again. He flew after Ravana and attacked him on his back by clasping on to his skin with his claws. He pierced his claws into Ravana, deeply and began to goad him to turn on his left or right. With his beak, Jatayu began to tear at Ravanas hair and pull at them. Helpless, Ravana began to get desperate and turned sharply on his right to cause Jatayu to fall away. Keeping a tight hold on Vaidehi with his left arm, Ravana hit at Jatayu sharply with his right palm. Jatayu tore at Ravanas left arms, and ripped away ten of his left arms, and they reappeared instantly on the ten-headed warrior. Increasing in his intent to kill Jatayu, Ravana released Sita on to the ground, and began to fight the vulture-warrior with his hands and feet. And, for a while, there was the sight of this most splendid battle between Ravana and Jatayu,

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both fighting each other with their feet, hands and wings.

Hassled by this irregular attacker, the bleeding Ravana attacked the vulture with his mighty sword and cut off his wings. Jatayu fell down to the earth, fatally wounded. Sita rushed to Jatayu, and hugged him, crying in sorrow, knowing him to be a deemed brother of Dasharatha. Ravana looked upon the vanquished Jatayu, in wonder, amazed at the extended battle that had to be fought with a vulture-warrior who was without any weapons or army. Sita pleads in prayer, within her, and wonders if Rama would have felt the sorrow that she felt at the sight of the fatally wounded Jatayu.

She pleads within, and cries, O Rama, as sensitive humans, we are bound to have an unconscious feeling if there is agony or trauma to someone who is close to us. We recognize omens from trees, birds or animals or the sudden change in climate or the clouds. I am in torture right now, seeing the manner of trauma that has come upon our dear Jatayu. Do you not feel the pain, wherever you are? Do you not feel the flutter of your eyelids, or, do you not feel the shiver in your shoulders? Do you not hear the sudden calls of the birds, of crows who would have called out near you? Why do you not recognize these omens and why do you not rush to my rescue?

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Sita is torn in her heart, from wanting Rama by her side, and to rescue her, and from wanting to console and support Jatayu, as he was fatally wounded. She cries within herself, O Rama, are you so insensitive then, that you are not able to recognize the signs and omens that are surrounding you now? Are you so intent on the hunt for the golden deer that you do not give attention to what is happening around you? I am sure that the birds, animals, trees and the clouds are trying their best to tell you about what has happened here. Why do you not come to rescue me? Pray, delay the hunt, or give it up. Listen to the omens and the signals. Jatayu needs you to be by his side now.

Condemning herself for the calamity, and recognizing that she was the reason for Rama going out to hunt the golden deer, and for the fatal injuries to Jatayu, she deems herself to be a person filled with ill luck, for otherwise why would they have had to travel away from Ayodhya. Sita calls out, wailing to the trees nearby, Rama! Why do you not come to my rescue? It is perhaps because I am one who brings ill luck. I have caused you tremendous problems. It is but my ill luck that has caused these fatal injuries to Jatayu, who is such a great warrior. If not for me, he would have easily vanquished Ravana. It is my ill luck that in spite of all this delay, you do not come to rescue me. O Rama! O Lakshmana! Come to my rescue.

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Ravana laughed at the plight of Sita, and taunted her. Pulling her away from Jatayu, he turned away from the fallen vulture-warrior. The gods, sages and the silent helpless dwellers of the Dandakaranya forests looked upon the helplessness of Sita, and wondered at the impending destruction of Ravana at the hands of Rama. Watching quietly with his inner eyes, Brahma is said to have declared, The circle of action has begun. The deed is done.

Ravana wrested Sita away from Jatayu and flew upwards and went away in the direction of the South. Jatayu watched them go, helpless, with only the last memories of Vaidehi, as bright as a momentary flash of lighting in a cloud.

Jatayu: the last meeting with Rama and Lakshmana

Rama and Lakshmana had come upon the remnants of the aerial chariot and weapons and the shattered bow of Ravana, in their search. They saw the scattered parts of the chariot and the broken bows and arrows along with the flowers that had been worn by Sita on that day. Rama said, O Lakshmana, this is possibly the scene of a battle

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between two asuras who would have competed to take away my Sita. Look at the huge amount of arrows that have been used in this battle. Look at the two mighty bows that have been broken. This could not have been the work of mere wanderers, but looks like a battle between two great warriors.

Lakshmana pointed out that since the chariot was all broken up, it was possible that the injured warriors were nearby and that they should be ready to face a fight with them. He placed an arrow with a crescent head to his bow and walked about cautiously, keeping a watch behind Rama. Nearer to the scene of the battle, Rama came upon the huge Jatayu, stuck with arrows, drenched in blood and lying fatally wounded. He could not recognize him immediately, and thought him to be one of the asuras who would have fought over Sita.

As he rushed towards the yet-to-be-identified warrior, Rama said to Lakshmana, See, O Lakshmana, this asura lies here, tired from the battle with another warrior, looking like a gigantic bird stuffed with arrows, and drenched in blood, settled comfortably. I will finish him off with my arrows. They will easily decapitate him with clear and straight cuts. He picked up one of his deadlier arrows, one with a very sharp crescent head, and placed it on his bow.

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Jatayu hearing the voice of Rama, gained some strength, though feeble, and pleaded, I would but gladly welcome death at your hands, but pray, let me complete my duty. O son of Dasharatha, I am but your fathers brother, and keep death at a distance, until I am able to tell you about the fate that has fallen upon Vaidehi, my daughter-in-law. It is Ravana, the King of a mighty place that is to the South of here. It is he who has abducted Sita, and taken her away. I fought him for a long time and these arrows that you see upon me are from his bows. I have destroyed his aerial-chariot, his bows and arrows. But, he defeated me with his mighty sword by slashing off my wings. I tried my best to kill him, but have failed. I have failed you, O Rama.

Hearing the voice of Jatayu, and the reference to Dasharatha and Sita, Rama hesitated and lowered his bow, and rushed up to the wounded vulture-warrior. Jatayu said, O son of my brother, O Rama, you will forever be remembered, and will be eternal, for what is to come about from the turn of events that took over this day. It was Ravana who abducted your Sita in your absence. He waited until Lakshmana was also absent from the ashrama, and it was then that he could gather courage to do the evil act. I tried to rescue her, but could not. I battled fiercely, but could only destroy his aerial-chariot and there, as you can see, it lies scattered all over.

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There, O Rama, see his mighty and famed bow, broken by me, in pieces. He took up another bow, and these are the hundreds of arrows that have sunk in to me. I broke the second bow, for it is not so easy to defeat Jatayu in battle. I followed him as he took to the skies, and sliced off his armor and tore it off his body, and there, you can see the torn up pieces, lying all around. I seek your forgiveness, O Rama, for I failed you. As the immense pain of the arrows and the loss of blood took over my energy, I got tired, and in my fatigue, it was only then, that Ravana took up his sword and cut off my wings. If only he had been a warrior who fought me on land, I would have killed him without my wings. But, he fought in the air and he was very skillful in such battles. Without my wings, I could not follow him.

Hearing Jatayu describe the battle, Rama was crushed with sadness and emotion. He threw down his bow, and rushed up to the mighty vulture-warrior and hugged him and kept crying ceaselessly. He discarded his usual resolve and steady composure, and broke down, in the thought of Sita in torment, and being abducted by a warrior who sped through the air. He also kept crying at the thought that such a mighty warrior as Jatayu, an old friend of his father, had to give up his life in a cause that should not have led to battle. If only he could have known, and if only he could have come to join the battle, thought Rama, to himself. Knowing that the injuries to Jatayu were fatal, and that he would

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journey to the heavens in extreme pain and agony, Rama could not restrict his feelings, and kept crying, while hugging the great warrior.

Jatayu, himself overcome with emotion, was motionless for a long moment, and was breathless. Thinking that the great vulture-warrior had indeed passed ahead, Rama cried out in helplessness to Lakshmana, O Saumitri (Son of Sumitra), look at this supine figure, and realize that we are gazing upon him, who was like a brother to our dear father. The two of us were not with our father when he had passed ahead, and today, we are to deal with the death of our guardian, after such a battle where either of us could not defend him. What can we do to help him in this forest?

Rama was beside himself. He continued to lament the fate of Sita and the fall of Jatayu, and said, O Lakshmana, it is I who must be the source of such misfortune. For Vaidehi, who could have lived comfortably in any palace, in any different kingdom, to have to move around with me in such forests, and now to be abducted? This misfortune of mine must be like the fire of the forests that incinerate every aspect in front of it. But, mine is greater, for sure, for it would also incinerate and destroy Agni himself. My misfortune is such that even if I were to take a swim in the river, it would

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run dry at the very moment that it would come in contact with me.

Jatayu, our mighty warrior friend, the great vulture-warrior, friend and brother of my father, who promised to be our guardian, an ageless warrior who is known to have lived for more than 60,000 years, is to pass away because he came in contact with me? What sort of a disaster is this? Come, O Lakshmana, show your grief and affection for this great warrior. O Jatayu, pray tell me, what did happen to my Maithili, she who is within my heart, and is my heart herself.

Jatayu, struggling to breathe, and gasping, explained the battle and the fate of Sita to the two Princes of Ayodhya, as the great Sage Markandeya retells, I am blessed, though I am the King of the Vultures, but being also a brother and friend of Dasharatha, I was opportune to be of service to him after his passing. I could make an attempt to help Sita but failed as I did not have the weapons to fight the warrior who took her away, southwards. I have lost my two wings in the battle, for otherwise, I would have continued to fight.

Rama spoke in consolation to Jatayu, and to Lakshmana, Take strength, O great warrior. Look at him, O Saumitri, he is struggling to be of help to

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me in such misfortune to himself. The asura has taken away his strength and blood, and yet, he struggles to help me in my anguish. His life is going out of him, and he is totally in pain and anguish. His voice is failing him. And yet, he struggles to be of service to me. O Jatayu, if you are able to speak, do so, only then. I shall certainly search for Sita, now that you have given me a rough idea of what has befallen her. But, do not take the trouble to torment yourself in talking to me.

O Jatayu! Do speak to me only if you are able to, but tell me about Sita. The battle is over, and there are more to come. Now that you tell me that it was a warrior, and a skilled one, I am sure that there is a great battle to come. Can you tell me of any reason as to why Ravana would abduct Sita and take on such a misfortune upon him? Would you know of what harm or wrong I have done to him, for him to travel over such a great distance and take away Vaidehi? What did Sita tell you? Of what did she tell you? Did she want me to come to battle immediately? Did she ask you to battle for her? Why did you not fly back to bring me to Ravana? We could have battled him together.

Who is this warrior that you speak of? I have heard of Ravana from my father, but how is he as a warrior? What are his strategies? How does he fight? How does he wield his bow and sword?

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Forgive me, O Jatayu, for these many questions. I am very inquisitive.

Jatayu replied briefly, O Raghava, it was but simply magic. He uses magic as a battle strategy. He created illusions in the battle. Sometimes, there would be a gale of wind, and sometimes there would be dark clouds covering us all over. It was by use of such illusions that he could defeat me and abduct Sita. Bringing forth a sudden night, he took advantage of the illusion and used his sword to cut my wings. Down with fatigue, I was powerless without my wings.

At times, the illusion was very obvious but yet, my battle skills were hampered. Once I saw tall trees with grass growing from the top of their canopy. It was a very scented grass and I was confused while in the midst of battle with Ravana. But it would be for his misfortune. It is so said that one should not cast a spell that would change the aspects of nature and climate in order to gain advantage over another in battle. The one who would cast such a spell is only awaiting disaster. But, O Rama, he is unmindful of such principles. He would not have abducted Sita in your absence. He is throwing away all caution. Ravana has abducted Sita only to lose her back to you. He will bring ruin upon himself, and his kingdom. He has come to his ruin by abducting the one person who will ensure his

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destruction, for Janaki will only be satisfied if you are victorious in battle. And so will you be delighted at winning back Vaidehi after killing Ravana.

Bleeding, with blood flowing freely from the many arrows that had pierced him, and yet eager to talk to Rama, the great Jatayu said, Ravana is none but the son of Vishravas, and the brother of Kubera. He has untold wealth and his city is known to be protected by the best of warriors.

Saying thus, Jatayu spoke his last, and his life departed from his body, while he lay motionless in the arms of Rama, who kept saying, Tell me more, tell me more Finally, Jatayus head flopped away from his body, and his body shook badly and collapsed. Rama who had seen many a warrior pass away, could not tolerate the anguished manner of passing of Jatayu. With reddened eyes, and sorrow, he hugged Lakshmana, and kept repeating, Soumitri, O Soumitri, what are we to do now?

The great Sage Markandeya describes the agony of Rama as he speaks to Lakshmana. Rama says, O Soumitri, look at the fate of Jatayu. One who lived for tens of thousands of years and fearlessly and brave, in this Dandakaranya, in spite of many asuras who would have hated him and would have been

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enemies. He was one who lived in peace, thinking of the years gone by, and the many battles that he would have fought, and lived in peaceful rectitude. He would have thought that he could defeat Time and Age, and he would have done so easily, had to lose his life because he rushed to fight Ravana and rescue Sita. These many misfortunes befell him just because he had been a friend to our father, and thought himself to be his brother. He has been slain by Ravana, only because of me. He has had to give up his life, in order to protect humans.

It does not matter, O Soumitri, if Jatayu was a bird, or would have been born a human, if he was a great warrior, and if he could have killed Ravana. What is absolutely true is that it was his intention to be correct and to be ethical and to have gone to the rescue of a woman. To be protective and to be principled is not the exclusive domain of only the powerful and the strong. One needs to want to do the good deed, and it is only the one who is convinced of the relevance of the good over the wrong. Only such a person can decide to go to a battle where he may be killed. I am confused. I feel so much in torment and in anguish over the death of Jatayu, that I am puzzled. I do not feel equally tormented or in anguish at this moment over the fact that Sita has been abducted. It is perhaps because that Ravana has taken her across a great distance that I feel she has not been killed or violated in

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Dandakaranya. Why do I feel such a tremendous loss, at the passing of the valiant Jatayu?

I feel, O Lakshmana, that I am rendered emotional, and shaken up, at the loss of Jatayu, because we were unable to be present at the passing of our father, Dasharatha. Similarly, it is perhaps a sense of being at the side of ones own father as he is passing away, that I feel a tremendous loss. Our father was such a known King, and a victorious one at war. He had made many enemies and won over many kingdoms. The royal house of Ayodhya was well known. And yet, he passed away without being able to meet his two elder sons. Today, I feel grateful. Jatayu is an honorable elder person from our household, and I feel I should do right. Let us bring firewood here and cremate this elder from our family. He has been killed because of me, and I would do the correct rendition of gratitude.

Beginning with the cremation, Rama spoke to Jatayu, Permit me, O mighty warrior! O brother of my father! Permit me to begin with your cremation. For, it is to be done, and permit me to be of service to you. I will attempt to complete all the rituals, but I have not done so before. So, permit me to begin, even if with many errors, I would want to complete the cremation. You have already departed, and I hope that you are able to watch my actions. I seek your consent, and your support. I am not an expert

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at Vedic rendition, and therefore I will perhaps not be as efficient. You have already gained your place in the heavens with your actions, and I would therefore not stop you in your journey with my mistakes in the rituals. But, I seek your guidance and understanding, O Lord of the Skies.

By rendering this prayer, Rama placed Jatayu on to the pyre and gradually helped it increase in its strength, as he would have done so for his own father, Dasharatha or any other from his household. As the fire took over, Rama and Lakshmana went in to the forest and hunted for some animals to help place the offering for the soul to take away in its journey. He spread the meat on sacred grass near the pyre. Rama sat near the offering and recited the vedic hymns as well as he could, with Lakshmana helping to tend the flames at the pyre.

As the flames began to reduce in their intensity, both Rama and Lakshmana, went to the Godavari River and performed the ritual of allowing the soul of Jatayu to journey to the heavens. They took their ritual bath in the River and carried some of the sacred water to be offered to Jatayu at the pyre. Thus, did the great vulture-warrior, Jatayu, who had performed the most remembered deed in the Ramayana, journey ahead to the sacred realm, and was to be greeted by the gods and the sublime sages alike.

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It is said that Rama and Lakshmana began to walk southwards as the embers of the pyre had not died down as yet. To ensure that there would be someone sitting in worship with the great warrior, it was Indra and Brahma themselves, who came down to earth and awaited the journey of Jatayus soul.

They were doubtful if Jatayu would agree to come to the heavens, for he may wish to continue his stay on earth, as long as Vishnu continued in his avatar as Rama. And so, it was to be. Jatayus soul began on its journey, and Brahma and Indra requested that they could accompany it to the heavens. The soul did not agree. It desired to be born again, as a bird, without any sacred powers or cognizance of its earlier life. Brahma granted the boon immediately, but continued to sit with Indra at the funeral pyre. They discussed the bravery of Jatayu and of the battle that had been fought. Indra asked Brahma, Why is it that only a very few can act with courage and bravery to do the correct deed, when the potential is with everyone on earth?

Brahma nodded thoughtfully, and replied, The potential is certainly there. It is not entirely about the action performed by a select few. Jatayu was a wise person. It is also essential to live ones entire life on the path of dharma. Such a life makes a wise person more courageous. Such a person would never hesitate to choose the right path, or to act in

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the right direction when the moment requires a brave decision. Such a person can easily choose the right over the wrong. The earth does not think about giving its resources to a certain group of persons or animals or debates about the reasons. The earth just gives away. Similarly, a person on the path of dharma will only continue to take the correct action, and will never choose the correct moment. There is no debate about not having to take the correct action just because the moment is not correct. It would be very difficult to judge Jatayus actions, since none of us have entirely been on the path of dharma. It is only the righteous and the just that can have the ability to understand and judge Jatayus thoughts, deeds and actions.

Later, when Angad, Hanuman and Jambavan meet up with Sampati, while searching for Sita, they inform him that Jatayu is no more and that he has passed away. Sampati, as a brother, desires to perform the ritual prayers and wishes to take a bath in the sea on the East coast, near todays Rameshwaram.

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Tulasidas, in his Ramacharitamanas, places it most emotionally

Take me to the sea-shore, so that I may make an offering (to my brother)

with sesamum seeds | I can only help you with instructions,

And you may succeed in finding the one you search for ||

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References

Bahadur, Satya Prakash Tulasidasa (1978): Complete works of Gosvami Tulsidas: Ramayana. Prachya Prakashan.

Dallapiccola, Anna (2004): Dictionary of Hindu Lore and Legend. Thames and Hudson.

Dhody, Chandan Lal (1995): The Adhyatma Ramayana concise English version. M. D. Publications Pvt. Ltd.

Griffith, Ralph, T. H. (1870-1874): Ramayan of Valmiki. Trubner and Co., London.

Rajagopalachari, C. (1957): Ramayana. Bharatiya Vidya Bhavan.

Rao, Desiraju Hanumanta and K. M. K. Murthy (1998-2008): Valmiki Ramayana. At www.valmikiramayan.net

Scharf, Peter M. (2003): Mahabharata Ramopakhyana: the story of Rama in the Mahabharata. Routledge Publishers.

Shastri, Ramchandra Verma. (2007): Valmikeeya Ramayan (in Hindi). Parampara Books Private Limited. New Delhi.

Valmiki and Robert P. Goldman (1990): The Ramayana of Valmiki: An epic of ancient India. Princeton University Press.

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