Birds of the Ramayana

Kakabhushundi

Bharat Bhushan

Birds of the Ramayana

Kakabhushundi

Bharat Bhushan

Pre-publication draft manuscript

This is not a publication

Diwali, 7 November 2010

This draft copy is being distributed to invite comments and suggestions

Not for sale or distribution

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. The Kakabhushundi Ramayana is attributed to the sage who had the body of a crow, cursed and blessed by Shiva to be always with devotion to Rama.

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

Kakabhushundi The sage with the body of a crow

It is thus written that Kakabhushundi, the sage who was reborn as a crow, was the first one to narrate the Ramayana, much before Valmiki or Shiva or Tulsidas. There are various versions of the Ramayana. Devotees through many centuries are familiar with the Valmiki Ramayan, written in verse form by the Sage Valmiki, and the Ramacharitamanas, written in near-contemporary times by the devotee-poet, Tulsidas. Not many devotees are familiar with the Adhyatma Ramayana that was narrated by Shiva to Parvati, much earlier than the Valmiki Ramayan. It is said that the Ramayana narrated by the sage-crow, Kakabhushundi, now known, as the Kakbhushundi Ramayan was much earlier to the Adhyatma Ramayana. There is a very little known story that informs about the earlier life of Kakabhushundi. He was said to be a mischievous disciple of Lomash Muni, who was a great devotee of Shiva. Lomash Muni tried to get the devotee to improve himself, but failed. Lies and disobedience and insults progressed to such an extent that it created much pain and anger to Shiva himself, for he could not tolerate the hurt caused to Lomash Muni. Shiva came to the ashrama of Lomash Muni and cursed the disciple, and caused him to be reborn a thousand times in the

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lowest of life forms, since he did not respect his teacher and insulted him repeatedly. Lomash Muni was pained that his disciple had been cursed in such a drastic manner, for he felt that fault should not be placed with the disciple alone. He beseeched Shiva to forgive the disciple on his behalf and allow him an opportunity for redemption. He sang slokas to support his request and Shiva was pleased at the faith that the master continued to have in his disciple, even if he had not behaved properly and had insulted him repeatedly. Shiva agreed to reduce the drastic nature of the curse, but indicated that he could not change the essence of the action that would have to be undergone. The disciple would have to be reborn a thousand times. Shiva would choose that the disciple would be reborn a thousand times as a crow. But, he could gain redemption by the aspect that each of his births would take him close to Vishnu, who would be reborn in the world, as Rama, and he would get to know about the life of Rama, and would thereafter narrate the story, so that it would be remembered through for thousands of years. It is thus said that the disciple was reborn as a crow, and came to be close enough to know about Rama, and understood the purpose of Vishnu’s incarnation among humans, and composed the Ramayana. The sage-crow came to be regarded as Kakabhushundi, and the Ramayana composed and narrated by him, to this day, is recognised as the Kakabhushundi Ramayan. There is a variation to the story of the origins of Kakabhushundi. This story has been retold by Tulsidas in the accompanying text to his composition of the

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Rudrashtakam to Shiva, when he was at Kashi (= Varanasi, Uttar Pradesh). However, it is said that the Rudrashtakam, the collection of slokas in homage to Shiva, composed by Tulsidas in the Kashi Vishwanath temple, has its origins in the tales of Kakabhushundi. The story’s timeline is when Kakabhushundi in his earlier birth, as a disciple of Lomash Muni. Bhushundi had been born as a human being in Ayodhya and was a staunch devotee of Shiva. He was against worship of other gods, including Vishnu. During a severe draught in Ayodhya, Bhushundi moved to Ujjain (= in Madhya Pradesh) and is supposed to have met Lomash Muni and sought to become his disciple. Lomash Muni worshipped Shiva and Vishnu equally and tried to explain to Bhushundi that worship to Shiva could be fruitful if it was preceded by worship to Vishnu. Most stories keep alternating between Vishnu and Rama, in explaining that worship to Shiva is to be preceded by worship to Rama. Shiva, in his discussion with Parvati, while explaining the Sri Ram Raksha Stotra, informs her that he is always infatuated in his devotion to Rama, and can never refuse a devotee of Rama. Shiva emphasises to Parvati that the path of worship to Shiva is through the path of worship to Rama, for Shiva himself continually chants the words ‘Rama, Rama, Rama’. Using other examples and stories, Lomash Muni is supposed to have tried to convince Bhushundi to consider worship of Vishnu or Rama before worship to Shiva. There came a moment when Bhushundi was in deep worship to Shiva and Lomash Muni entered the premises. The insult to Lomash Muni is explained through the aspect that Bhushundi did not offer his

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respects to his teacher, but continued with his prayers to Shiva. Lomash Muni did not get angry, but Shiva, in his aspect of Adi Dakshinamurti (= Foremost deity of Rudra facing the south) in the temple, became angry at the wrongful behaviour of a disciple to his teacher. In his anger, Shiva spoke through a non-human oracle and cursed Bhushundi. Lomash Muni was more faithful to his devotee, Bhushundi, for he knew of his total devotion to Shiva. He did not wish that mere aspects of behaviour should intervene between the sublime relationship of the deity and the devotee. Shiva’s curse was very specific. He indicated the reason for the curse also. He said that he had cursed Bhushundi since he was disrespectful to his teacher. The curse would therefore transform Bhushundi into a python. It is at this moment that in his compassion for his disciple, and in his fear that the relationship between the deity and the devotee should not be compromised, Lomash Muni recited and sang the glories of Shiva through the Rudrashtakam. Through the slokas in the ashtakam to Rudra, the guru begged him for mercy and spoke of his glories. Tulsidas has established the prominence of the Rudrashtakam by placing the set of eight slokas in the Uttara Kaanda of the Ramacharitamanas. The Rudrashtakam, sang by Lomash Muni on behalf of Bhushundi, entreats Shiva to be compassionate and transform the curse into a blessing. Shiva became calmer upon hearing the Rudrashtakam and agreed to reduce the impact of the curse. But, as discussed earlier, Shiva said that the curse could not be removed and there would have to be specific direction to

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the blessing to be given. It could be transformed only if someone would ask for a specific boon. Lomash Muni requested Shiva that he may be allowed to seek the boon on behalf of Bhushundi and specify the manner of blessing to be given to convert the curse. Lomash Muni requested Shiva that Bhushundi may be forgiven because of his ignorance of the fact that even prayer is an aspect of worldly illusion (= maya) and he may be given an opportunity to seek the true vision of god through bhakti (= devotion) and moksha (= sanctuary with the god). Based on the requests made by Lomash Muni and by his rendition of the stuthi (= eulogy) through the Rudrashtakam, Shiva agreed that the curse would be converted into a blessing and Bhushundi will need to go through various cycles of birth and rebirth. Since Bhushundi was born in Ayodhya, he would however be blessed with the proximity to Vishnu, in his avataar as Rama, and would forever be close to him and see his actions as the incarnation upon the earth. Nobody would be more fortunate than Bhushundi to be closer to Rama. There is a third variation to this story. It is said that Bhushundi was a sinner and had been born a thousand times in various other forms until he was reborn as a human being and became a devotee of Rama. Upon the death of his parents, Bhushundi went into the forests and began to meditate upon Rama. The sages in these forests were deep in devotion to the aspect of God being without any form or human-like incarnations. They got angry with Bhushundi and cursed him to become a crow. Shiva intervened at the request of Bhushundi’s teacher, Lomash Muni, and helped turn the curse into a blessing, and provided him with repeated proximity to Rama.

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There is an incident, within the various incidents of the Ramayana, wherein, Garuda, the King of the Birds, the Eagle, who was the vaahana (= transport) of Vishnu, began to miss him, since he had gone down to bhooloka (= earth) to be born as the Rama Avataar. Garuda decided to go to bhooloka and search for Vishnu and be blessed with just a mere glimpse of him in his incarnation. He sees Rama, a wandering human being, banished into the forests, with Lakshmana and searching for Sita who had been kidnapped by Ravana, and doubts whether the great and foremost Vishnu, the ever-splendid Narayana, could indeed have been born in bhooloka as Rama. The aspect of Garuda wanting to be able to see Rama, and the manner in which it was made possible, is a different story, and will be presented separately. Garuda wondered if Rama could indeed have been the avatar of Vishnu. Could Rama be so powerless, as to wander about as a mere human being, not even being able to protect his wife, and not be able to search or locate her, leave alone being able to defeat Ravana and win her back. Confused, Garuda approached the wandering saint, Narada, and asked for answers to his questions. Narada explained that he knew that Rama was indeed Vishnu’s avatar. That was the only knowledge that he sought. He never did question the mysterious ways of Vishnu. Narada suggested to Garuda to approach Shiva to know the reasons for Vishnu to be incarnate as Rama in the manner in which he had caused himself to be, and to wander around without any godlike powers in such a

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defenseless manner. Garuda came to Shiva and asked his questions and doubted if Rama was indeed the incarnation of Vishnu. Shiva, in turn, advised Garuda, that it would be better to approach the sage-crow, Kakabhushundi, who was more familiar with Rama, and had observed him closely.

iÉÉäʽþ ÊMÉÊ®ú ¯ûÊSÉ®ú ¤ÉºÉ<Ç JÉMÉ ºÉÉä<Ç | iÉɺÉÖ xÉÉºÉ Eò±{ÉÉÆiÉ xÉ EòÉä<Ç ||

There on that splendid mountain

resides the sane bird (= “JÉMÉ”) (– Kakabhushundi) at that very location,

that seems to mark the end of the world. (from the Ramacharitamanas of Tulsidas)

Shiva suggested that Garuda should approach the sage-crow, as he was resident nearby, on the banks of the Lake Manasarovar, below the Mount Kailash. There is another variation to this story that suggests that the sage-crow Kakabhushundi was resident in the Nilgiri mountains over twenty-seven kalpas (= ages) and was reciting the glory of Rama to the birds and animals in those forests. And thus, it is written, and said, since ages ago, that the King of birds, Garuda, the eagle, went to meet Kakabhushundi, the crow, and requested him to be his master and teacher, his guru, and tell him if Rama was indeed Vishnu, and if it was thus true, to tell him how it came to be, and what were the compelling reasons for

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Narayana to be incarnate as a mere powerless human being. The sage-crow accepted Garuda’s questions, and bade him to listen, to the story of Rama, the avataar of Vishnu, the incarnate as a human being, and thus, narrated the Kakabhushundi Ramayan. There is an established school of thought in South Indian Vaishnava Tamil literature, of the sage crow, Kakabhushundi, as a Siddha (= great soul and devotee), whose poems or slokas are also included in the legion of Tamil Siddha poetry. The sage-crow is specifically referred to or named as Kakabhuzundar, albeit phonetically as KAkabhuzhuNDar, wherein ‘zhu’ is ‘shu’. The ancient school of astrology, known as ‘naadi’ astrology, that refers to pre-written texts on palm leaves, also refer to Kakabhushunda, as one of the author-sages of the prophetic texts. It is believed that the earliest mention of bhushundi, the crow (= kaka), is in ancient Tamil literature. One must remember that the ancient Tamil language is thought to be a contemporary of Sanskrit or at times, thought to be much older. In ancient Tamil, the text is referred to as the “Bhuzhundi Ramayana”. However, not many references are available, and the entire text in proper sequence is extremely difficult to locate. The exact reference in Tulsidas’ Ramacharitamanas is clearly known. The discussion between the sage-crow Kakabhushundi and Garuda is narrated by Tulsidas in the Uttara Kaanda. The actual verses are available and these texts are easy to obtain and refer. It would certainly be appropriate to study the complete Ramacharitamanas rather than to seek out specific texts within the Uttara Kaanda, limited to the discussion between

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Kakabhushundi and Garuda, and lose out on the entire relevance of Rama. It would leave the vagabond reader as lost as Garuda. There is a quaint story about Vishnu, the sage-crow Kakabhushundi and an old miserly woman, Kanjani, who lived at the foothills of the Gandhamardhan Mountains. She was extremely stingy and lived alone for fear that she would have to share her supplies and possessions. She was known to refuse to share food, to the extent of not allowing even a grain of rice to be taken away. Vishnu wondered about the lady’s fate in her next birth, and wanted her to be charitable in this one, so that she may be looked after in her next. The sage-crow Kakabhushundi was given the task by Vishnu to approach Kanjani and sneakily grab some grains of rice and get away in order that by having allowed it to happen, the old woman would gain some plus points to help her in her next birth. Kakabhushundi agreed to the plan and went to Kanjani’s hut, and waited for an opportune moment. Kanjani was washing soaked black gram to be cooked later. Sensing an opportunity, Kakabhushundi flew in and picked up a single black gram in his beak and turned to escape. Alert, Kanjani in a swift move, grabbed Kakabhushundi, and choked him, so that the single black gram would not move past the neck into the stomach. Dipping her fingers into Kakabhushundi’s throat, Kanjani picked up the single black gram and allowed him to fly away. Defeated, the sage-crow returned to Vishnu and described his ordeal. Vishnu was not one to give up, and suggested to Kakabhushundi to open his mouth. Deep inside, very near the throat, Vishnu found that one part

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of the husk cover of the black gram had been left behind in the struggle. Vishnu was happy, that Kanjani had been made to give up this micro-food item, though, in forced charity. Kanjani would thus be taken care of in her next birth. There is another version of the narrator and recepient of the first Ramayana. Tulsidas suggests that Shiva narrated the Ramayana to Kakabhushundi, and later the sage-crow narrated the story to the great sage, Yajnavalkya. It is when the story is narrated to Yajnavalkya, that it is recognised as the Kakabhushundi Ramayan. The sage Yajnavalkya in turn narrated the Ramayana to the great sage, Bharadwaja. There are several verses in the Ramacharitamanas of Tulsidas that place the sage-crow Kakabhushundi in prominence, even before the sage Yajnavalkya or Bharadwaja. Tulsidas writes that Shiva narrated the Ramayana to the sage-crow Kakabhushundi after the narration to Parvati.

ºÉƦÉÚ EòÒx½þ ªÉ½þ SÉÊ®úiÉ ºÉÖ½þÉ´ÉÉ | ¤É½ÖþÊ®ú EÞò{ÉÉ EòÊ®ú =¨Éʽþ ºÉÖxÉÉ´ÉÉ || ºÉÉä½þ ÊºÉ´É EòÉMɦÉÖºÉÖÆÊb÷ʽþ nùÒx½þÉ | ®úɨɦÉMÉiÉ +ÊvÉEòÉ®úÒ SÉÒx½þ ||

Shiva conceived of this tale, and with his grace,

retold it to Uma The same tale he retold, to Kakabhushundi, for he was Rama’s devotee and had the right (from the Ramacharitamanas of Tulsidas)

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The sage Yajnavalkya, a great strotriya and brahmanishta, is known from various scriptures and ancient books and schools of thought. He is mentioned as the one who received the Shukla Yajurveda Samhita from the Sun God, Surya. He is also credited with having taught the Brahma Jnan to Janaka, father of Sita, and to his own wife, Maitreyi, among others. He is thought to be an incarnation of Brahma, and born of Yajnavalkya (= his father was also named Yajnavalkya), and the sister of Mahamuni Vaishampayana, the great teacher of the vedas, and the Taittreya Upanishad. The story of the Taittreya Upanishad has to be told separately. Yajnavalkya is known to have composed the Brihadaranyaka Upanishad, Yajnavalkya Shakha, Yajnavalkya Samhita, Pratijna Sutra, Satapatha Brahmana, and the Yoga Yajnavalkya, apart from the Yajurveda Samhita. Tulsidas acknowledges the genius of Yajnavalkya and Bharadwaja, and explains that the two great sages knew of the omniscience of Vishnu, and his incarnations, and therefore needed no explanation or guidance about the mysterious manner of the sublime human avataar of Rama. The narration of the Ramayana by Kakabhushundi, the sage-crow, to the great sage Yajnavalkya, was received without question. In turn, the great sage narrated the Ramayana to Bharadwaja. This is thus recorded in the Ramacharitamanas of Tulsidas. It is also mentioned thus by Tulsidas that Shiva and the sage-crow Kakabhushundi, went down to Ayodhya, in human form, to witness the joyous events during the coronation of Rama.

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+Éè®úÉè BEò Eò½þÉèÆ ÊxÉVÉ SÉÉä®úÒ |

ºÉÖxÉÖ ÊMÉÊ®úVÉÉ +ÊiÉ oùc ¨ÉÊiÉ iÉÉä®úÒ || EòÉEò¦ÉÖºÉÖÆÊb÷ ºÉÆMÉ ½þ¨É nùÉä>ð | ¨ÉxÉÖVÉ°ü{É VÉÉúxÉè xÉʽþ EòÉä>ð ||

I (= Shiva) shall tell you of another secret tale of mine,

Listen, O Girija, for, I know that you have determined faith,

Kakabhushundi and me, we were there, together in human form, so that we would not be

recognised by anybody. (from the Ramacharitamanas of Tulsidas)

The discussion between Kakabhushundi and Garuda is explained within the narration of the Ramacharitamanas by Tulsidas. It is narrated thus, that upon Garuda’s enquiry, the sage-crow Kakabhushundi, explained that the human avataar of Rama is indeed that of Vishnu. He says that none other than Hari (= Vishnu) could have determined for his own self to come down to bhooloka, and take upon oneself the various troubles of everyday life that is common to humans. It was for the cause of his devotees, that they could have also been blessed with the aspect of Vishnu, having lived among them, without blame, and without escape from the reality of human life and society.

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½þÊ®úSÉÊ®újɨÉÉxÉºÉ iÉÖ¨½þ MÉÉ´ÉÉ | ºÉÖÊxÉ ¨Éè xÉÉ¨É +ʨÉiÉ ºÉÖKÉ {ÉÉ´ÉÉ || ÷ iÉÖ¨½þ VÉÉä Eò½þÉ ªÉä½þ EòlÉÉ ºÉÖxÉÉ<Ç | EòÉEò¦ÉÖºÉÖÆÊb Mɯû®ú |ÉÊiÉ MÉÉ<Ç ||

When you sang the story of Hari (= Rama)

as bountiful as the Manas, I listened to his name, and was filled with joy,

Similarly, did I listen to the story that was told, by Kakabhushundi to Garuda, as you had told me,

had been thus, recited. (from the Ramacharitamanas of Tulsidas)

The sage-crow Kakabhushundi explains that it could have certainly been easier for Vishnu to have stayed back at Vaikuntha and sermonised about good versus evil, about sins to be avoided and the path of a good householder, and of fighting for what is correct, and to uphold dharma. He said to Garuda that his devotees would have certainly accepted such a sermon without question. But, it would have placed them at a loss to be able to choose the correct path or the correct answer whenever faced with a dilemma. A sermon would not have been of any help. Tulsidas recounts the words of the sage-crow Kakabhushundi in his Ramacharitamanas with much love and affection for these verses are the principal ones that help the devotee understand the purpose of the avataar of Rama. The sage-crow Kakabhushundi explains that Raghupati (= Rama) is in a position similar to that of an actor who has to play many roles, without

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allowing any nuances of the character to affect him. Vishnu has done the same, in moving about in the world, among humans, living and facing the troubles that humans face, and yet, being above question or blame, and allowing for his own life to be held up as an example. The Ramacharitamanas is derived from the different earlier versions of the Ramayana. Tulsidas acknowledges the source, and informs that the Ramacharitamanas is indeed derived from the Valmiki Ramayan, the Adhyatma Ramayan and the Srimad Bhagavat, i.e., the Bhagavata Purana written by the greatest author of all times, Veda Vyasa. A later-day author, Nabhaji (c. 1600 AD), wrote the Bhaktamala, and declared that Tulsidas could be none other than the great sage, Valmiki, who must have been born again to present the Ramayan with contemporary context. Thus, though Tulsidas is recognised to have written the Ramacharitamanas, with the Valmiki Ramayan as the principal source, it is the Uttara Kaanda that is mostly derived from the Kakabhushundi Ramayan. The Valmiki Ramayan does not include the Uttara Kaanda. The Valmiki Ramayan does not include the discussion between the sage-crow Kakabhushundi and Garuda. This is because the great sage Valmiki is a contemporary of the incarnation of Vishnu as the Rama Avataar. After the defeat of Ravana, and the return of Rama to Ayodhya, and his coronation, and the banishment of Sita, it is in the sage Valmiki’s ashram that Rama’s sons, Lav and Kush, are born and taught the Ramayana. Narada narrated the earlier part of Ramayana to Valmiki, upon the instructions of Shiva and Brahma. It was

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Narada who could not help Garuda with his enquiry about the veracity and the reasons for Vishnu to be incarnate as a human being and having to undergo all the troubles that are incumbent upon human society. It is thus that the sage-crow does not get mentioned in the Valmiki Ramayana. It is only when Parvati asks of Shiva to tell her the story that Kakabhushundi narrated to Garuda, does the Adhyatma Ramayan begin to evolve from Kakabhushundi Ramayan.

Eò½þ½Öþ Eò´ÉxÉ Ê¤ÉÊvÉ ¦ÉÉ ºÉÆ´ÉÉnùÉ | b÷Éè ½þÊ®ú¦ÉMÉiÉ EòÉMÉ =®úMÉÉnùÉ || ÷MÉ÷ÉèÊ®úÊMÉ®úÉ ºÉÖÊxÉ ºÉ®ú±É ºÉÖ½þÉ<Ç | ¤ÉÉä±Éä ÊºÉ´É ºÉÉnù®ú ºÉÖJÉ {ÉÉ<Ç ||

Tell me of the discussion, and how it began (between

Kakabhushundi and Garuda), between the two devotees of Hari (= Rama).

This simple and charming speech of Gowri (= Parvati), and he replied,

for it had made Shiva very happy and delighted. (from the Ramacharitamanas of Tulsidas)

There is an extremely fascinating allegory in the manner in which Tulsidas respects the sage-crow Kakabhushundi. This is put forth in placing him at par with Shiva and sage Yajnavalkya. Of course, Tulsidas places him as the fourth person in the quadrant, merely to be able to explain the Ramayana in a simpler, down-to-earth manner, considering that Shiva, sage Yajnavalkya and the sage-crow Kakabhushundi are far

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greater than him. The Ramacharitamanas of Tulsidas is often compared to the aspect of a great lake of knowledge, akin to the Manasarovar Lake near Mount Kailash. Tulsidas also compares the lake of knowledge to the internalisation of knowledge upon entering the body of water without question by the devotee. The aspect is brought forth by the manner in which the chapters of the Ramayana are titled. The sage Valmiki had titled the chapters as ‘Kaandas’, while the poet Tulsidas titled the chapters as ‘Sopanas’, depicting the steps that one takes downwards to enter a body of water, such as the steps on the banks of a river or around a lake or those constructed around the entire body of a sacred temple pond. Tulsidas informs the devotee that the Ramayana can be learnt through the Ramacharitamanas by approaching it from any of the four stairs – “ghats” – around the lake of knowledge. At each of the ghats, there are four different teachers, and the devotee can choose. Shiva is the teacher at the first ghat, and he is the bestower of gyan (= knowledge), through the Adhyatma Ramayana. The sage-crow Kakabhushundi is the teacher at the second ghat, and he is the bestower of bhakti (= devotion), through the Kakabhushundi Ramayana. The great sage Yajnavalkya is the teacher at the third ghat, and he is explaining the aspects of karma (= action), through the interpretation of the Ramayana, in various explanations through the upanishads. The poet Tulsidas himself, is the teacher at the fourth ghat, explaining the Ramayana to those who would not be able to understand the spiritual, religious and allegorical nuances of the great story.

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The devotee can choose any of the ghats, and become familiar with the Ramayana, but at any choice, one has to only descend the eight sopanas (= stairs) towards the lake of knowledge, and immerse oneself, within the Ramacharitamanas. The poet explains to the simple-minded devotee that the Ramayana is made of these great interpretations, and he has constructed the Ramacharitamanas in this manner. Shiva, Kakabhushundi and others similar to Yajnavalkya are made to be part of the Ramacharitamanas to explain certain aspects of the Ramayana, when appropriate. It is perhaps significant that the poet has not included the great sage Valmiki who wrote down the Ramayana for the first time. There is a particular moment in the proximity of the sage-poet Kakabhushundi’s proximity to Rama at Ayodhya. This is during the childhood days of Rama. Shiva had blessed the sage-poet through his curse to always be close to Rama. During the discussion with Garuda, the sage-poet explains about life with Rama at Ayodhya, watching it from near, and yet being distant from it all, a veritable birds’ eye-view, if I may say so. The sage-poet recalls the pranks of the young child, Raghubira, as he calls him, and says that even as he remembers the events, the feathers and bristles on his body stands up in reverence (= “sumirata prabhu lila, soi pulakita bhaeu sarira”). He calls out to Garuda, and says, O King of Birds, listen, for the actions of the Lord forever provide delight to his servants (= “Kahai bhusumdi, sunau khaganayaka, rama carita sevaka sukhadayaka”). He describes the city of Ayodhya, the

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childhood of the four brothers, and the joy and amusement of their mothers. The sage-poet goes on to describe Rama, in very near proximity, and these passages are indeed absolutely excellent in all aspects of devotion. It is perhaps significant that Tulsidas did not merely narrate these verses, but rather ascribed them to the narration by Kakabhushundi, within his own Ramacharitamanas. The sublime total devotion of the sage-poet to Rama is absolute in the manner of their rendition to Garuda. The sage-poet describes to Garuda, that the young Rama’s body was dark of complexion, with a greenish hint similar to that of an emerald (= “marakata mrdula kalevara syamah”), every limb of Rama showed off the countless love that was bestowed on him by everyone (= “amga amga prati chabi bahu kama”), his childlike feet were soft like a lotus that had just begun to blossom, (= “nava rajiva aruna mrdu carana”), and with toes and nails that were more brilliant than the radiant moon (= “padaja rucira nakha sasiduti harana”). The description continues, in great detail. There is one line in particular that is extremely impressive, judging by the ‘zoom-in’ factor that a crow would have had, though the sage-crow would have deliberately done so. Kakabhushundi narrates to Garuda that there were three extremely pretty creases on Rama’s belly, and that the child Rama’s navel was perfect in shape and went in deep (= “rekha traya sumdara udara nabhi ruchira gambhira”). After describing the child Rama, and the events of his childhood, the sage-crow Kakabhushundi enters the

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realm of multi-dimensional spirituality. He explains a particular incident to Garuda, of how Rama, in a childlike prank, swallowed the sage-crow entirely, by enlarging his mouth. Deep within Rama, the sage-crow narrates that he saw many more Ramas, many more Ramayanas taking place in different places, many more Ayodhyas, and many other worlds and universes. He found Dasarath, Bharat and Laxmana in the different Ayodhyas, and different manner of people in each of these places who went about their lives.

näùJÉä=Æì ¤ÉÉ±É Ê¤ÉxÉÉänù +{ÉÉ®úÉ ||

I saw the story of the childhood of Rama, everywhere. (from the Ramacharitamanas of Tulsidas)

The sage-crow explains to Garuda that he must have lived many years in each of these places, and witnessed the growth and actions of Rama in each of these worlds, and much time would have definitely passed by. Yet, when he came out of Rama’s mouth, he finds that there was absolutely no passage of time at all. This may truly be one of the very few attempts to understand multi-dimensions and multiple universes in spirituality.

+ÉMÉÊxÉiÉ ¦ÉÖ´ÉxÉ Ê¡ò®äú=Æì ¨ÉèÆ ®úÉ¨É xÉ näùJÉÉ +ÉxÉ ||

I saw the same story of Rama, in each universe, in innumerable worlds.

(from the Ramacharitamanas of Tulsidas)

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The sage-crow Kakabhushundi told Garuda that upon coming out of the child Rama’s mouth, he cried out in anguish, and asked for Rama’s support and guidance in being able to understand the complex nature of his avataar, and to avoid going senile at the sight of the multiple dimensions and universes and worlds. Rama saw the extent of confusion in his devotee, and checked up on the impact that the illusion had on the sage-crow (= “premakula prabhu mohi biloki, nija maya prabhuta taba roki”). Thereafter, Rama placed his lotus hand on the sage-crow, and blessed him to be free from the afflictions of the illusion, for he is ever merciful, and relieved him of his anguish (= “kara saroja prabhu mama sira dhareyu, danadayala sakala dukhkha hareyu”). Kakabhushundi was thus blessed by Rama, and had the opportunity to witness the multiple dimensions, universes, worlds, Rama and Ramayanas, and was helped by the Lord to dispel his illusion that he was the most proximate at all times, and those who were near Rama in Ayodhya were the most fortunate, understood the aspect of Rama providing the opportunity of devotion to millions others at different places, in diverse times and dimensions. The sage-crow speaks to Garuda and said that having understood the immense aspect of the Rama avataar, he sought the blessing of Rama and entreated him with a prayer. In answer, Rama asked Kakabhushundi to ask for a boon, and it could be from a choice of choosing any form, wealth, or final moksha (= here, referred to as the final passing).

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÷EòÉEò¦ÉÖºÉÖÆÊb÷ ¨ÉÉMÉÖ ¤É®ú +ÊiÉ |ɺÉzÉ VÉÉÊxÉ |

+ÊxɨÉÊnùEò ʺÉÊvÉ +{É®ú Ê®úÊvÉ ¨ÉÉäIÉ ºÉEò±É ºÉÖKÉ JÉÉÊxÉ ||

O Kakabhushundi, ask me of a boon, for I am extremely pleased with you, Ask me of being able to transform

into any of the eight forms, even if it were to be as small as an atom (= “+ÊxÉ”),

or seek untold wealth that could never be surpassed, or seek final moksha and achieve absolute bliss.

(from the Ramacharitamanas of Tulsidas) Rama goes on to offer multiple choices to be sought through his boon. Of course, the sage-crow asks for only one blessing, and that was to be forever in the sanctuary of devotion to Rama, to be forever in his proximity, and to witness his actions, and to hear about him from others, and to be blessed to narrate the story of the Ramayana to others. Pleased, Rama offers him the privilege. The significant aspect of this blessing of Rama, as retold by Tulsidas by drawing from the Kakabhushundi Ramayana, is to place the actual personal approval by Vishnu, in his incarnation as the Rama avataar, that the sage-crow Kakabhushundi has first narration rights. Even Shiva, in his discussion with Parvati, repeats this prominence of place of the sage-crow Kakabhushundi, in the narration of the Ramayana. Tulsidas could have easily overlooked this aspect, since he was composing the Ramayana in his own style, away from the Kakabhushundi, Adhyatma and Valmiki Ramayans that

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were in existence at that time. He did not do so. Instead, he included Kakabhushundi within the Ramacharitamanas, by placing him prominently as a part of the narration, and as one of the participants of the Ramayana, in the Uttara Kaanda. In this manner, Tulsidas presents the sage-crow Kakabhushundi to be more blessed than Yajnavalkya, Shiva or Bharadwaja, for the approval was given by Raghupati (= Rama) himself. Garuda, the king of birds, thanked the sage-crow Kakabhushundi for illuminating him about the importance and veracity of the human avataar of Vishnu as Rama. He tells the sage-crow that the very snakes that he removed from the body of Rama had bitten him. He had also at the same moment, been bitten by self-doubt about the Rama avataar. Garuda thanks Rama, and says that it must have been Raghunatha himself, who must have directed him to approach the sage-crow Kakabhushundi. Rama must have known that Garuda would have been totally charmed and convinced by the sage-crow’s explanation. Garuda accepts that the sage-crow Kakabhushundi has actually blessed him with the story of the Ramayana, and removed the delusion that he had in his mind about the Rama avataar (= “tava prasada mama moha naasana, rama rahasya anupama jaana”). After the narration of the Ramayana, Garuda asks the sage-crow if it was true that Shiva had granted him the boon of an immortal life, and that even after the passing of a thousand rebirths, he would continue to live. Was this paradox not in conflict with the rules of Brahma? These queries are excellent in composition by Tulsidas in the Uttara Kaanda, and are an absolute delight.

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Garuda asks the sage-crow Kakabhushundi as to wherefrom did he get the form of the crow (= “karana kavana deha yaha payi”), and referring to the sage-crow as his respectful elder, equal to that of his father, he requests him to narrate the events in their entirety (= “tata sakala mohi kahanu bujayi”). The blessing by Shiva that the sage-crow would be immortal, even if there were to be the Great Flood, or if the Kalpa (= era) would end, and even if Brahma would dissolve into himself, at the end of His hundred years of existence. Garuda doubts such a blessing, but he knows that Shiva would not have said so without an intention for it to happen. The poet Tulsidas recites this in his sublime manner, thus – that Garuda expresses his doubts to the sage-crow Kakabhushundi, and says, O Lord, I have heard that Shiva has declared (= “natha, suna maim asa siva paahim”), that you would live beyond the Great Flood – pralay – and would not perish (= “mahapralayehum naasa tava naahim”). How could it be thus? For Shiva would not utter a blessing without meaning it to be true (= “mudha bacana nahi isvara kahai”), and yet, it is thus that I have this doubt in my mind (= “sou more mana samshaya ahai”). Garuda asks the sage-crow Kakabhushundi that death is true of all living beings, and yet how was it that Shiva was able to bless him in this manner? Would it be because of his spiritual compositions about Rama? The sage-crow replied to Garuda and said that it was in this form of the crow that he came close to Rama, and it is thus that he appreciates himself. For otherwise, he would not have been able to understand the Rama avataar and

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would not have been blessed to narrate the story of the Ramayana to others. The sage-crow Kakabhushundi replies to Garuda that devotion to Rama is supreme. He says that he feels there is none other who is worthy of such devotion. And, to emphasise the paradox, the sage-crow asks of Garuda to decide for himself, if he, Kakabhushundi, was fit to worship Rama and narrate his story (= “dekhu garud nijha hrdaya bicari, maim raghubira bhajana adhikari”), for as the crow, he was the most disgusting and in all manners of living, very dirty (= “sakunadhaama sab bhaanti apaavana”), and yet, the Lord thought it appropriate that he could be given the blessing to narrate the story of the Ramayana (= “prabhu mohi kinha bidita jaga pavana”). The sage-crow Kakabhushundi accepts that Rama must have chosen him, even if the blessing was given by Shiva, for he chose one who was the least privileged, the one without any achievements, to be placed at the foremost, to be the first to narrate the story of Rama. The discussion between the sage-crow Kakabhushundi and Garuda also includes mention of a set of specific questions about right living and the correct choices to be made in ones’ life. The sage-crow qualifies his answers to each question made by Garuda that the only way out of a tangle is to be steadfast in ones’ devotion to Rama. The sage-crow Kakabhushundi is often regarded in the league of those self-taught devotees, steadfast in their focus on their deity, who achieved the most supreme of blessings, in always being referred to by devotees. This is true of Ekalavya, Kapila Muni and the supreme bhakta of all, Hanuman. In qualifying the aspect that in spite of being a crow, he was bestowed with much love and

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affection by Rama, the sage-crow declares that it is only due to steadfast devotion. It is also strange that the Kakabhushundi Ramayana does not seem to find a prominent place in the scriptures. Was it perhaps due to a hidden class system that desired the author of each scripture and the prominent deity to be considered more important? This is also almost true of the Adhyatma Ramayana, for one cannot ascribe a human author to either. Who did actually write these first of the Ramayanas? Was the aspect of Kakabhushundi entirely metaphorical for a human devotee who did not come from the prominent communities? We would never know. There are several theories and discussions in this regard. The vedas, upanishads and puranas are equal in explaining that knowledge is supreme in placing the written word above the thought or form of the deity. Perhaps, it is this fallacy that the sage-crow Kakabhushundi sought to demolish by explaining to Garuda, that devotion alone is supreme, and real. The rest is illusion.

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