Dharma is at the core of everything in the prapancha. Living beings that abide within Dharma prosper while the ones that violate it ultimately meet their end. This idea is exemplified both in the Mahabharata as well as Manusmriti (8.15) as धर्मो रक्षति रक्षितः । (dharmo rakshati rakshitah). There is a deep understanding of this truth that Dharma protects the ones who uphold it, while it destroys its violators. This central idea has guided the Indic civilization and its ethos. Protecting Dharma is not any single person’s job, nor is it contracted to few; it is everyone’s responsibility. The biggest obstacle besides our willingness and capacity is our understanding of Dharma, or the lack thereof. As Dharma perception varies widely, we all can benefit by our constant association with those who perceive and practice better.
Jatayu is, perhaps the most outstanding warrior, exemplifying this truth that rose to the occasion, despite knowing the massive odds against it. Valmiki Ramayana introduces us to Jatayu in the Aranya Kanda, Sarga 14. Jatayu challenges the mighty Ravana in Sargas 50-52, falls down in the duel, but raises the standard of Dharma rakshana sky high. Jatayu informs Sita’s abduction and dies in Sargas 67-68.
Storytime:
After departing Agastya Maharishi with directions to Panchavati, their choice destination to spend the remaining vanavasa, Rama, Sita and Lakshmana, see a massive eagle. Rama and Lakshmana, wondering if it was a raakshasa, question it. Jatayu introduces himself as a friend of Dasaratha, in a sweet pleasing voice. When asked about its lineage, Jatayu gave a brief account of the history of all living beings.
Jatayu recounts the long list of Prajapathis ending with Kashyapa. Daksha Prajapathi gave his eight daughters in marriage to Kashyapa. They were Aditi, Diti, Danu, Kaalakaa, Taamra, Krodhavasha, Manu and Anala. The first four obediently assisted him in sustaining creation, while the last four didn’t pay much heed to his directions. Aditi gave rise to the twelve Adityas, eight Vasus, eleven Rudras and the two Ashwinis. Diti gave rise to the Daityas, Danu to the Danavas and also Hayagriva. Kaalakaa gave birth to Naraka and Kalaka. Taamra gave birth to five daughters who begot the avian species. (Note: this is allegorical recall of evolution) One of them was, Suki, who begot Nata who gave bore Vinata. Krodhavasa gave birth to all animals. Manu gave birth to mankind, while Anala gave birth to all the fruit trees. (Today’s science clearly explains that the tree of life is a SINGLE one, interconnecting the algae with the dinosaurs and humans. Our Rishis informed the same truth in an allegorical story form)
Vinata, the granddaughter of Suki, had two sons – Garuda and Aruna. Her sister Kadru gave rise to all the serpents including Adisesha. Her other sister was Surasa. Jatayu informed that he was born from Aruna, as the son of Syenii along with his elder brother, Sampati. Jatayu offers his services to take care of Sita in Rama’s absence, guide their path around the forests and defend them from raakshasas. A deeply moved Rama hugs Jatayu, proceeds to Panchavati under its guidance, revering Jatayu as a close friend of his father.
Challenging Ravana: Ravana through the deception of Mareecha lures Rama and Lakshmana away from Sita, which he tries to exploit. Hearing Sita’s cries for help, the sleepy Jatayu woke up to perceive Ravana attempting to kidnap her. He introduces himself as an ardent follower of Dharma and his might is not to be brushed aside. Jatayu is one of the few who clearly articulates Ramavatara’s purpose – Rama, the son of Dasaratha, is always engaged in the welfare of this loka (world) (लोकानाम् च हिते युक्तो रामो दशरथ आत्मजः lokaanaam ca hite yuktaH raamaH dasharatha aatmajaH VR 3-50-4). He tries to convince Ravana by declaring Sita as Rama’s devoted wife and how as a King he could stoop to abduct another person’s wife, by adharma. He questions his wisdom and wondered why Ravana, instead of protecting Sita, another person’s wife, chose to commit such blunder.
Jatayu argued that if there is no precedence in shastras, then the Rajah sets the standards by his noble conduct. Rajah is the abode of dharma, pleasures and material wealth. The Rajah sets the tone for dharma, thus is the emblem of both goodness and papa in the society. He warns all his prosperity and well being will vanish by Adharmic actions. He reasons that Rama never crossed paths with Lanka. As regards Shurpanaka, who erred, brought doom to Khara. He repeatedly warns about Rama’s prowess.
Jatayu addresses Ravana as Saumya – a pleasant, cultured person. This shows both his noble pedigree as well as his tact trying to diffuse the situation. His line of reasoning is that no one with intelligence will commit such an irrational, immoral act and it definitely didn’t behoove Ravana. Despite his old age, his impossibility to overpower Ravana, who was heavily armed, Jatayu stated his severe objections to kidnap Sita. He warned that Rama will arrive any moment and will hand over the same fate as Khara. Jatayu declares that he was willing to sacrifice his life and prevent Sita’s abduction. Ravana clearly understood that without eliminating Jatayu his intentions will never materialize, hence rushed forward to duel Jatayu with his vimana.
Ravana showered Jatayu with a variety of arrows. Despite the damage, Jatayu kept his attack using sharp claws. Ravana used choice arrows that caused intense pain, yet it was the pain of seeing Vaidehi being abducted that kept Jatayu’s attack going. He destroyed Ravana’s bow with his claws. The enraged Ravana took another bow and covered Jatayu with swarms of arrows. Using the power of his wings, Jatayu managed to evade many, though he was hurt by the remaining. He repeatedly attacked Ravana and broke his other bow. Jatayu focused his energies on attacking the chariot, its horses and the charioteer whom he killed.
Ravana observed the bird was extremely fatigued and took Mythili to the sky. Ravana was left with only one weapon – Chandrahasa, the sword he had obtained from Maheswara. Jatayu kept cautioning Ravana that his heinous act will punish his entire clan and kingdom. Jatayu challenged Ravana to stay a few moments if he wanted to prove his bravery and face Rama’s arrows. Jatayu attacked Ravana’s hind side and gashed him with his sharp talons and beak. Holding Sita firmly on his left, Ravana attacked Jatayu from the right. Barely holding Sita with his left arms, Ravana found himself under incessant attack. Throwing Sita away, he focused his energies using his fists and kicks on the valorous Jatayu. Using his sword he lopped Jatayu’s wings, sides and feet. Jatayu fell down with the flag of performing his Dharma flying high.
Jatayu completes Sita’s needs: Sita was completely crestfallen as if to see her own fallen relative, hugged and wept incessantly for Jatayu. She was horrified that how Jatayu went out of his way to defend her. Repeatedly calling for Rama and Lakshmana she trembled even as Ravana taunted her. When Ravana started to pull her by holding her hair, Brahma though saddened deeply, also delighted as the ultimate negative deed was done (कृतम् कार्यम् इति kaaryam kR^itam iti VR 3-52-11). Ravana took Sita skyward, even as she kept bawling, “Raama, Lakshmana”. Valmiki elaborately explains the mood, actions and her crestfallen mindset.
Many sargas later, Rama and Lakshmana unable to trace Sita’s whereabouts, thoroughly shaken keep searching for Sita. As they were suspecting some rakshasa’s hand, they were ready with their arrow in hand. Rama saw from a distance the blood soaked Jatayu on the ground. His sorrow overpowered his mind. (Read more on the effects of how grief overpowers buddhi, remorse follows). Rama rushed to a conclusion that Jatayu seeing the blood that Jatayu was the rakshasa who must have eaten Sita. He was ready to shoot a deadly arrow, only to pause at the blood spewing pathetic Jatayu, moaning the name of Rama. Jatayu informed that Sita was abducted by Ravana, who also took his life. He narrated the battle and explained the mystery of the broken bow and armor as belonging to Ravana. He pointed to the dead charioteer and how Ravana overpowered him when he was extremely fatigued. Jatayu felt he deserved Rama’s arrow for having failed his duty.
Rama rushed eagerly and hugged Jatayu with love. He found his sorrow had now doubled at the valorous sacrifice of Jatayu. Rama recounted all the troubles he had to undergo from leaving his kingdom to having Sita abducted and watching Jatayu gasp for his breath with great difficulty made his feel that his misfortune would burn even fire. If he entered the biggest river, his misfortune will dry it instantly. Rama recalled Jatayu as his father’s friend who is mortally wounded only because of his misfortune. Caressing and repeatedly overwhelmed by the almost dead Jatayu, Rama fell down on the ground.
Rama posed his questions, why Sita was abducted; he wanted to know Ravana’s strengths, intentions and everything about him. The wailing Rama only got a feeble response that Ravana was headed south. Jatayu explained that Ravana chose an inauspicious time to abduct. He cheered Rama that Sita will be recovered very soon. Ravana has invited death by this dastardly act. Jatayu gave up his last breath even as he was informing that Ravana was the son of Vaishrava, the half brother of Kubera. Rama was teary eyed seeking more information with folded palms.
Rama was inconsolable at the loss of Jatayu, spoke extensively at the great sacrifice. Rama noted that valor, dharma adherence was also found in birds and animals. Rama declared that the anguish caused by Sita’s loss paled when compared to the death of the dharmic Jatayu. Rama asked Lakshmana to bring firewood, so Rama could start the funeral fire and cremate Jatayu with his own hands. Rama offered his prayers and said that Jatayu will depart to the unexcelled world that is reserved for those who perform vedic yagnas, who kindle the sacrificial fires, who do not retreat in battle and offer lands in daana (charity). Rama adds purified and sanctified by his rituals, Jatayu will reach the highest world. He cremated Jatayu as if it was his own father. In all the Itihasapuranas, no person gets this great honor to be personally cremated by ParaBrahman. Not even Dasaratha. Rama went to the forest, hunted a huge deer and offered it as an offering on the sacred kusa grass. He ripped the flesh and made balls looking like pinda, the sacred obsequial offerings. Rama chanted vedic hymns that might have to used for his father. Rama and Lakshmana went to the River Godavari, took a bath to sanctify themselves and offered oblations to Jatayu.
Jatayu attained the highest world not only because of his valorous attempt to protect Sita and go down fighting against the mighty Ravana, but also do it with a selfless attitude and service for Rama, who acknowledged it by the detailed ritual and approval.
Practical applications:
- Do more than what is asked: Sita wanted Jatayu to merely inform Rama as she understood that Ravana outmatched the bird many times in strength. Yet Jatayu tried multiple ways to stall Ravana starting with numerous attempts to advise him, later engaging in a display of valor. He managed to disarm Ravana, but for his sword, which proved to be deadly for him. Yet he managed to complete the original mission of informing Rama. Merely doing the bare minimum is a mindset we cannot have on the path of Dharma and spirituality.
- Go higher by voluntarily serving higher: Jatayu volunteered to play the role of a sentry for Sita, when he just got introduced to Rama. On seeing Ravana’s aggression, despite openly declaring his comparative weakness, he offered a complete battle that pushed Ravana to his limits. Jatayu was inspired by a higher purpose of Dharma. He would have performed his duty by going on a mission to find and inform Rama as well. Yet he chose to rise up to stratospheric heights. Go the real distance.
- Karma: While Jatayu sets an excellent example by sacrificing his life for a superior cause without any expectations, Rama also demonstrates how our Karmaphala when sanctified by him transforms to a higher potency. It is Brahma’s words - कृतम् कार्यम् इति kR^itam kaaryam iti that give us a clear insight. Our Karma also has the Karmaphala within it. So when we commit an action, the fruits are already borne in that action. When Ravana commits the ultimate negative deed, he is inextricably caught by his own actions. Jatayu gives us a superlative demonstration of doing our Dharma for the sake of Dharma, not for the outcome.
- Dharma Rakshana: Jatayu spoke repeatedly about Dharma and Ravana’s violations. He also declared that despite his limitations, he will not tolerate abuse of Dharma. Very often we see many such transgressions all around us. We have a choice to ignore or realize our responsibility. When we rise up and try defending Dharma despite sacrificing everything and it appears that we may be losing. Yet in the process we are strengthening Dharma. It is this resilient attempt to protect and defend Dharma that puts this as a definite victory, rather than the mere outcome of our attempt. Since Dharma is way above the sum total of beings, our limitations are not a good excuse. Jatayu shows us the way by focusing purely on Dharma. It is everyone’s MUST DO DUTY to constantly engage in Dharma Rakshana.
Jatayu’s example is only outmatched by Rama. Jatayu gives his life defending Dharma and Sita. But we see a beautiful aspect of Rama. Rama gives his entire SELF in return for our mistaken lower self. We merely raise our standards by performing our swadharma and if we do it without being lured by the outcome and offer it to Rama’s lotus feet. In other words, we offer our own ahamkara, our very identity that separates ourselves as a separate entity from Paramatma, and then Sri Rama offers his complete SELF to such a genuine bhakta. May we realize this real greatness of Rama and look towards him in our thoughts, words and actions. Jai Shri Ram!
ॐ तत् सत
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