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
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There will be errors, mistakes and contextual wrongs
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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.

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, SouthEast 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.

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

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.

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.

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.

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.
9

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,

10

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.

11

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
12

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
13

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

14

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.
15

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
16

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
17

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
18

attack Ayodhyas vassal kingdoms and

ashramas of sages along the sacred rivers.

the

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
19

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.
20

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
21

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.

22

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
23

the wounds
Samparasura.

received

from

the

arrows

of

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 ||

24

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,

25

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]

26

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
27

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,
28

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
29

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.

30

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.

31

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
32

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.

33

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?

34

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 tenheaded 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,

35

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 vulturewarrior 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?
36

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.

37

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
38

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.

39

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 vulturewarrior. 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.

40

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 vulturewarrior 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
41

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

42

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
43

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?
44

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
45

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
46

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

47

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
48

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.
49

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
50

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.

51

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 ||

52

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 (19982008): 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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54