Jataayu names Ravana as the abductor of Seetha while breathing his last. Though he struggles hard to say what all has happened, the Time called death takes him away, at such a time when the important information is about to be said to Rama. Receiving that much information at least, Rama consigns Jataayu to funeral fire, like his own parent and performs other rites, and then proceeds for searching Seetha.
रामः प्रेक्ष्य तु तम् गृध्रम् भुवि रौद्रेण पातितम् |
सौमित्रिम् मित्र संपन्नम् इदम् वचनम् अब्रवीत् || ३-६८-१
saumitrim mitra saMpannam idam vacanam abraviit || 3-68-1
Rama on seeing that eagle felled to ground by the atrocious Ravana, said this sentence to Soumitri who is an asset for good companionability. [3-68-1] .
मम अयम् नूनम् अर्थेषु यतमानो विहंगमः |
राक्षसेन हतः संख्ये प्राणान् त्यजति मत् कृते || ३-६८-२
raakShasena hataH sa.nkhye praaNaan tyajati mat kR^ite || 3-68-2
“While this bird is venturing in my concern the demon felled him in combat and he is leaving off his lives owing to me, definitely… [3-68-2] .
अति खिन्नः शरीरे अस्मिन् प्राणो लक्ष्मण विद्यते |
तथा स्वर विहीनो अयम् विक्लवम् समुदीक्षते || ३-६८-३
tathaa svara vihiino ayam viklavam samudiikShate || 3-68-3
“Obviously, lives in his body are very feeble, oh, Lakshmana, it is natural, isn’t it, and he looks highly anguished with a dulled voice…” Thus on saying to Lakshmana, Rama then spoke to Jataayu. [3-68-3] .
जटायो यदि शक्नोषि वाक्यम् व्याहरितुम् पुनः |
सीताम् आख्याहि भद्रम् ते वधम् आख्याहि च आत्मनः || ३-६८-४
siitaam aakhyaahi bhadram te vadham aakhyaahi ca aatmanaH || 3-68-4
“Oh, Jataayu, if you are in fine fettle to further reiterate words, relate about Seetha, let safe betide you, and recount how you are murdered, too… [3-68-4] .
किम् निमित्तो जहार आर्याम् रावणः तस्य किम् मया |
अपराधम् तु यम् दृष्ट्वा रावणेन हृता प्रिया || ३-६८-५
aparaadham tu yam dR^iShTvaa raavaNena hR^itaa priyaa || 3-68-5
“What is the reason for Ravana in stealing that noblewoman, and even what is the wrong I have committed in his respect, keeping which in view that Ravana stole my ladylove… [3-68-5] .
कथम् तत् चन्द्र संकाशम् मुखम् आसीत् मनोहरम् |
सीतया कानि च उक्तानि तस्मिन् काले द्विजोत्तम || ३-६८-६
siitayaa kaani ca uktaani tasmin kaale dvijottama || 3-68-6
“How was that moon similar heart-stealing face of hers at that time of abduction, oh, best bird, and even what are the words she uttered when being abducted… [3-68-6] .
कथम् वीर्यः कथम् रूपः किम् कर्मा स च राक्षसः |
क्व च अस्य भवनम् तात ब्रूहि मे परिपृच्छतः || ३-६८-७
kva ca asya bhavanam taata bruuhi me paripR^icchhataH || 3-68-7
“What is his stamina of that demon? What is his form? And what are his strategies? And where is his stronghold? Oh, sire, tell me while I ask you inquisitively…” Rama urged Jataayu thus for information. [3-68-7] .
तम् उद्वीक्ष्य सः धर्मात्मा विलपन्तम् अनाथवत् |
वाचा विक्लवया रामम् इदम् वचनम् अब्रवीत् || ३-६८-८
vaacaa viklavayaa raamam idam vacanam abraviit || 3-68-8
Then that warm-hearted Jataayu with his eyes rolling upwards saw Rama and with a fluttery voice said this sentence to Rama who is wailing like an orphan. [3-68-8] .
सा हृता राक्षसेन्द्रेण रावणेन दुरात्मना |
मायाम् आस्थाय विपुलाम् वात दुर्दिन संकुलाम् || ३-६८-९
maayaam aasthaaya vipulaam vaata dur.hdina sa.nkulaam || 3-68-9
“Resorting to his illusionistic devices like creating an immense and tumultuous windstorm and cloud-cover, the flagitious chief of demons Ravana abducted Seetha… [3-68-9]
Annex: ‘he created such illusion only to render me unsteady in my flight combat… and for his escape in the dark of the day…’ .
परिक्लांतस्य मे तात पक्षौ चित्त्वा निशाचरः |
सीताम् आदाय वैदेहीम् प्रयातो दक्षिणा मुखः || ३-६८-१०
siitaam aadaaya vaidehiim prayaato dakShiNaa mukhaH || 3-68-10
“That night walker hacked both my wings when I was overtired, and went southward taking the princess of Videha, Seetha, along with him… [3-68-10] .
उपरुध्यन्ति मे प्राणा दृष्टिर् भ्रमति राघव |
पश्यामि वृक्षान् सौवर्णान् उशीर कृत मूर्धजान् || ३-६८-११
pashyaami vR^ikShaan sauvarNaan ushiira kR^ita muurdhajaan || 3-68-11
“My sight is spinning and my lives are stifled, oh, Raghava, I am now seeing golden trees with cuscus grass as their treetops… [3-68-11]
The cuscus grass is the aromatic fibrous root of an Indian grass, Vetiveria zizanaoides, used for making fans, screens, etc., Urdu kaskas. This odd combination of trees of gold, instead of wood, and grass instead of leaves, is an omen of death. .
येन याति मुहूर्तेन सीताम् आदाय रावणः |
विप्रनष्टम् धनम् क्षिप्रम् तत् स्वामि प्रतिपद्यते || ३-६८-१२
विन्दो नाम मुहूर्तो असौ स च काकुत्स्थ न अबुधत् |
vipranaShTam dhanam kShipram tat svaami pratipadyate || 3-68-12
vindo naama muhuurto asau sa ca kaakutstha na abudhat |
“In which spell of time Ravana has gone taking away Seetha, that spell is named as Vinda… if any riches are lost during that spell, the original possessor of those riches will repossess them very quickly… oh, Kakutstha, he that Ravana is unmindful of that fact and stole Seetha only to loose her… [3-68-12, 13a]
The daytime has fifteen spells of time that have their own effects on humans. The fifteen are: raudraH svetaH maitraH ca tathaa saarabhaTaH smR^itaH | saavitro vaishvadevaH ca gaandharva kutapaH tathaa | rauhiNaH tilaka caiva vijato naiR^iitiH tathaa | shambaro vaaruNaH ca eva bhagaH pa~nca dasha smR^itaH || and the Vijaya said above is also called as ‘Vinda,’ the eleventh spell of the day. bindo naama bindu gulikaH | tasmin samaye aarabdham kaaryam kartuH vipariitem bhavati iti suucitam | tathaa ca – utpala parimale gau�ii prakaraNe – manvarka digdantirasaabdhi netraa suuryasya vaara aadi viShaa muhuurtaaH | gargamarendraadi muniidraadibR^indaiH te ninditaaH karmasu bindasa~nj~naaH || – iti – dk Any action initiated in this spell of the day entails adverse effects, in so far as that aim and action of the initiator. Ravana, though an eminent astrologer, and though he is said to have written an astrological treatise called raavaNa samhita, did not care about it. .
त्वत् प्रियाम् जानकीम् हृत्वा रावणो राक्षसेश्वर |
झषवत् बडिशम् गृह्य क्षिप्रम् एव विनश्यति || ३-६८-१३
jhaShavat baDisham gR^ihya kShipram eva vinashyati || 3-68-13
“On stealing your ladylove Janaki, that chief of demons, Ravana, will ruin himself, as with a fish which swallows a baited fishhook… [3-68-13b, c] .
न च त्वया व्यथा कार्या जनकस्य सुताम् प्रति |
वैदेह्या रंस्यसे क्षिप्रम् हत्वा तम् रणमूर्धनि || ३-६८-१४
vaidehyaa raMsyase kShipram hatvaa tam raNamuur.hdhani || 3-68-14
“Impractical is your anguishing for the daughter of Janaka, as you will delight yourself with Vaidehi in no time, on killing that Ravana in the vanguard of a war…” Thus saying Jataayu paused for a while. [3-68-14] .
असंमूढस्य गृध्रस्य रामम् प्रति अनुभाषतः |
आस्यात् सुस्राव रुधिरम् म्रियमाणस्य स अमिषम् || ३-६८-१५
aasyaat susraava rudhiram mriyamaaNasya sa amiSham || 3-68-15
Though Jataayu is speaking on to Rama with an alert mind, blood freely flowed from his mouth with shreds of flesh as death verged on him, even then he struggled to say. [3-68-15] .
पुत्रो विश्रवसः साक्षात् भ्राता वैश्रवणस्य च |
इति उक्त्वा दुर्लभान् प्राणान् मुमोच पतगेश्वरः || ३-६८-१६
iti uktvaa durlabhaan praaNaan mumoca patageshvaraH || 3-68-16
“That demon is the son of Vishravasa… literally… the brother of Kubera…” on saying thus, that lord of birds released his lives, which are unobtainable for oneself. [3-68-16]
Information about Ravana is given here in the first stanza of the verse, in a half-way-through manner. And the character of Jataayu itself is evanished by a jump cut of the couplet, only to be filled by his brother Sampaati in the later parts of Kishkindha Kanda. In between these two stanzas of one verse, where one brother says one stanza, the other by another, the episodes of Kishkindha come to take part. The second foot just contains the name of Lanka where Ravana dwells. But it is not said here for dramatic effect and for the flow of epic through its own course. Further, Jataayu is not ‘dead’ but he released his lives. And he is safeguarding his lives so far, only to tell Rama. For this Skanda Puraana says that Seetha blesses Jataayu to live until Rama comes to him, and listens form Jataayu. But she did not stipulate as to how much Rama has to listen or how much Jataayu has to report. devii maa~N praahaH raajendra yaavat sambhaaShaNam mama | bhavataH taavat aasan me praaNaa iti aaha jaanakii || Maheshvara Tiirtha. So, the bird called life flew away for bird Jataayu… .
ब्रूहि ब्रूहि इति रामस्य ब्रुवाणस्य कृतांजलेः |
त्यक्त्वा शरीरम् गृध्रस्य जग्मुः प्राणा विहायसम् || ३-६८-१७
tyaktvaa shariiram gR^idhrasya jagmuH praaNaa vihaayasam || 3-68-17
But the lives of Jataayu departing from his body went into thin air before the very eyes of Rama who is still speaking to him with folded-palms, “tell… tell more…” [3-68-17] .
स निक्षिप्य शिरो भूमौ प्रसार्य चरणौ तदा |
विक्षिप्य च शरीरम् स्वम् पपात धरणी तले || ३-६८-१८
vikShipya ca shariiram svam papaata dharaNii tale || 3-68-18
Jataayu flopped his head on earth, sprawled his feet on ground, and then his body collapsed onto the surface of earth writhing jerkily. [3-68-18] .
तम् गृध्रम् प्रेक्ष्य ताम्र अक्षम् गत असुम् अचलोपमम् |
रामः सु बहुभिः दुह्खैः दीनः सौमित्रिम् अब्रवीत् || ३-६८-१९
raamaH su bahubhiH duhkhaiH diinaH saumitrim abraviit || 3-68-19
He who is worsened by very many mishaps that Rama, on seeing the mountainous eagle whose eyes are bloodshot and whose lives have gone, said this way to Soumitri… [3-68-19].
बहूनि रक्षसाम् वासे वर्षाणि वसता सुखम् |
अनेन दण्डकारण्ये विशीर्णम् इह पक्षिणा || ३-६८-२०
anena daNDakaaraNye vishiirNam iha pakShiNaa || 3-68-20
“This bird which for years together lived fearlessly in Dandaka forest, a habitat of demons, that bird wilted to death, because of me… [3-68-20] .
अनेक वार्षिको यः तु चिर काल समुत्थितः |
सो अयम् अद्य हतः शेते कालो हि दुर्अतिक्रमः || ३-६८-२१
so ayam adya hataH shete kaalo hi dur.hatikramaH || 3-68-21
“He who has longevity over many years, who actively strived for a long for rectitude, he is now killed and prostrating before the Time, because of me… alas… it is indeed impossible to infringe the Time… [3-68-21].
पश्य लक्ष्मण गृध्रो अयम् उपकारी हतः च मे |
सीताम् अभ्यवपन्नो हि रावणेन बलीयसा || ३-६८-२२
siitaam abhyavapanno hi raavaNena baliiyasaa || 3-68-22
“Lakshmana, this eagle which has dashed to rescue Seetha in order to render help to me is slain by that brute-forced Ravana, only because of me, you see… [3-68-22] .
गृध्र राज्यम् परित्यज्य पितृ पैतामहम् महत् |
मम हेतोः अयम् प्राणान् मुमोच पतगेश्वरः || ३-६८-२३
mama hetoH ayam praaNaan mumoca patageshvaraH || 3-68-23
“On abandoning great empire of eagles belonging to his father and forefathers this lord of bird has now abandoned his lives too, only for my sake… [3-68-23] .
सर्वत्र खलु दृश्यन्ते साधवो धर्म चारिणः |
शूराः शरण्याः सौमित्रे तिर्यक् योनि गतेषु अपि || ३-६८-२४
shuuraaH sharaNyaaH saumitre tiryak yoni gateShu api || 3-68-24
“Universally noticeable are the protective, prepotent, principled ones that are the followers of probity, oh, Soumitri, even though their births are avian or bestial… [3-68-24] .
सीता हरणजं दुःखम् न मे सौम्य तथा गतम् |
यथा विनाशो गृध्रस्य मत् कृते च परंतप || ३-६८-२५
yathaa vinaasho gR^idhrasya mat kR^ite ca para.ntapa || 3-68-25
“To me, oh, enemy-inflamer, oh, gentle Lakshmana, anguish caused by Seetha’s abduction is not that much, when compared with the anguish caused by the perish of this eagle, that too, because of me… [3-68-25] .
राजा दशरथः श्रीमान् यथा मम मया यशाः |
पूजनीयः च मान्यः च तथा अयम् पतगेश्वरः || ३-६८-२६
puujaniiyaH ca maanyaH ca tathaa ayam patageshvaraH || 3-68-26
“As to how the celebrated and highly renowned king Dasharatha is venerable and honourable for me, likewise this lord of birds is also a venerable and honourable one to me… [3-68-26] .
सौमित्रे हर काष्ठानि निर्मथिष्यामि पावकम् |
गृध्र राजम् दिधक्षामि मत् कृते निधनम् गतम् || ३-६८-२७
gR^idhra raajam didhakShaami mat kR^ite nidhanam gatam || 3-68-27
“Oh, Soumitri, get the firewood and I will produce fire by friction of two sticks, as I wish to cremate this lord of birds who expired because of me… [3-68-27]
The fire produced in ritual acts is called araNi where a small concavity is made on one stick, and a pointed end to the other, and this pointed end is rubbed in churning mode in the concavity of the other stick, and then both the dry wood-sticks give out a small fire, which then is taken on cotton, to lit a huge pyre. .
नाथम् पतग लोकस्य चिताम् आरोपयामि अहम् |
इमम् धक्ष्यामि सौमित्रे हतम् रौद्रेण रक्षसा || ३-६८-२८
imam dhakShyaami saumitre hatam raudreNa rakShasaa || 3-68-28
“Oh, Soumitri, I will mount this lord of realm of birds onto the pyre and cremate him who is killed by a feral demon…” Thus saying to Lakshmana, Rama said this to dead eagle Jataayu. [3-68-28] .
या गतिः यज्ञ शीलानाम् आहित अग्नेः च या गतिः |
अ पर आवर्तिनाम् या च या च भूमि प्रदायिनाम् || ३-६८-२९
मया त्वम् समनुज्ञातो गच्छ लोकान् अनुत्तमान् |
गृध्र राज महा सत्त्व संस्कृतः च मया व्रज || ३-६८-३०
a para aavartinaam yaa ca yaa ca bhuumi pradaayinaam || 3-68-29
mayaa tvam samanuj~naato gacchha lokaan anuttamaan |
gR^idhra raaja mahaa sattva sa.nskR^itaH ca mayaa vraja || 3-68-30
“Oh, greatly mighty king of eagles, by me cremated ritually and by me aptly consented to, you depart to the unexcelled heavenly worlds… you depart to those worlds that are destined for the virtuosos of Vedic-rituals, and to those worlds that are destined for the practisers of ascesis amid Five-Ritual-fires, and to those that are destined for un-retreating combatants, and to those worlds that destined for the donors of lands…” So said Rama to the departed Jataayu. [3-68-29, 30]
‘When a Vedic-ritual is performed the resultant factor is undoubtedly puNya ‘merit’ for those, yaj~naaH shiilam sadvR^ittam yeSaam te and the worlds yaa gatiH gamyata iti gatiH – lokaH. And this is different to that of practising ascesis amid Five-Fires. ahita agne, ahitaaH paristhaapitaaH agnayaH yaH pancaagnayoH yasya saH… ‘But animals or birds have no faculty to perform those rituals and they have their own course of lifecycle after their demise. Then where is the question of a bird going to heaven, which heaven is scheduled to some specialists…’ is the objection. But Jataayu acquired all those ‘merits’ when he combated without any retreat a paraa vartinaam and he is getting a short cut without undergoing too many other kinds of births, and he is given mukti ’emancipation’ from lifecycles, for his action on behalf of a godlike Rama is justifiable and befitting to get a final release, by word of Rama by me cremated ritually and by me aptly consented to… where He alone can transcend the manmade rules.
‘Then the cremation, that too ritualistic one, is unavailable for birds and animals, how then can Rama perform funerals for birds, or get them performed for monkeys, as in the case of Vali…’ For this it is said, ‘that’s why Rama had to cremate Jataayu and further said by me cremated ritually and by me aptly consented to… as sort of special sanction of mukti, because the animality has no authority in scriptures or its rites. Taking some action, endeavouring to protect dharma, or obstructing a dharma, itself is superior to mere reverencing a god, or performing a daily rot of yaj~na, yaaga-s,, etc., which in itself is a subjective performance. Here Jataayu did not attack Ravana keeping Rama or Seetha in view, but attacked Ravana only to play his part in stalling a dharma, which is not that easy, like purchasing some temple tickets to perform some ritual, for and on behalf of ticket holders and their families.
For this it is said in nR^simha puraaNa says that mat kR^ite nidhan yasmaat tvayaa praaptaa tam dvijottama | tasmaat mama prasaadena viShNu lokam avaapyasi || ‘because of me you attained your demise, thereby you get the realms of Vishnu…’ where ‘because of me’ is to be taken not as an individual godhood, but as dharma, ‘because of dharma…’ itself. Hence the special sanctions to Jataayu, where such sanctions are absent in the case of Vali, as he followed the course of a dharma and there are many scripts that say Rama gave this emancipation to Jataayu, in chorus uvaaca gaccha bhadram te mama viShNo paramam padam – aadhyaatma raamaayana – raaghavasya prasaadena sa gR^idhraH paramam padam – padma puraaNa – sugrivo hanumaan R^ikSho gajo grdhrio vaNik patha – tilaka -teShu bhagavad a~NsheShu anuraagiNaH kosala nagara janapadaaH te api tan manasaaH satsaalokyataam aapuH || viShnu puraaNa
‘Has this Rama got no other work than weeping for his beloved ones and patiently performing obsequies to all lowborn, lowly subjects like dead monkey, birds, or even each individual demonic soldiers… they are all shuudra-s’ is haunted feeling to some. For this it is said na shuudraa bhagavat bhaktaa vipraa bhaagavataa smR^itaa | te shuudraa ye hi a bhaktaa janaardane || ‘one who is devotee of Vishnu cannot be called a shuudra… he is to be called vipra, Bhaagavata… but a non-devotee, may he be in any caste, he is a shuudra…’ And shuudra is upa lakshaNa to birds or animals, thereby even animals and birds are on an even footing, if it comes to paying deference to god, and god alone is capable to decree emancipation to every or any being. ‘Again it is said that Rama is god, but yet he weeps… is it not self-contradictory…’ Not so, when a neighbour weeps for the hardships of his neighbour, won’t the neighbourly god weep…’ that too on incarnating as a human… vyasaneShu manuShyaaNaam bhR^isham bhavati duHkhitaH ‘when humans are in difficulties, He wails much…’ but waits much also, till those humans can correct or come over their problems on their own, keeping a little faith on Him…’ Here also, the sobbing of Rama is comparatively nothing when compared to the sobbing for Seetha, because the action of Jataayu is not that sob-ful, in encountering a dharma… thus Valmiki is aware of ‘good’ sobbing and ‘bad’ sobbing in this sob-stuff, called Ramayana.
And for this Dharmaakuutam says: anena mahad anuj~nayaa uttamaa gatiH bhavati it suucitam | tathaa ca adharvaNii shrutiH – yam yam lokam manasaa sa~Nvibhaati vishuddha sattvaH kaamayate yaashca kaamaan | tam tam lokam jayate taam ca kaamaaan tasmaat aatmaj~nam hi arcayet bhuuti kaamaH – bhaaShyam – ukta lakShaNam sarvaatmanam aatmatvena pratipannaH | tasya sarva aatmatvaat eva sarvaa avaapti lakShaNam phalam aaha – – – aatmaj~nam aatmaj~natena vishuddha antaHkaraNam hi arcet puujayet – ataH puujaarha eva asau | .
एवम् उक्त्वा चिताम् दीप्ताम् आरोप्य पतगेश्वरम् |
ददाह रामो धर्मात्मा स्व बन्धुम् इव दुःखितः || ३-६८-३१
dadaaha raamo dharmaatmaa sva bandhum iva duHkhitaH || 3-68-31
On saying that way, that ethical-souled Rama mounted that lord of birds onto the pyre and he sorrowfully incinerated that eagle in a flaring fire of pyre, as he would do in respect of his own deceased relative. [3-68-31] .
रामो अथ सह सौमित्रिः वनम् यात्वा स वीर्यवान् |
स्थूलान् हत्वा महा रोहीन् अनु तस्तार तम् द्विजम् || ३-६८-३२
sthuulaan hatvaa mahaa rohiin anu tastaara tam dvijam || 3-68-32
Then that resolute Rama on going into forest along with Soumitri hunted a robust-bodied, big Rohi animal, or, Kesari animal, and then he spread sacred grass on ground to place that offering to the deceased soul of that bird. [3-68-32] .
रोहि मांसानि च उद्धृत्य पेशी कृत्वा महायशाः |
शकुनाय ददौ रामो रम्ये हरित शाद्वले || ३-६८-३३
shakunaaya dadau raamo ramye harita shaadvale || 3-68-33
On drawing up the flesh of that Rohi animal and lumping it to gobbets, that highly observant Rama placed those gobbets on pleasant greenish pasturelands as obsequial offerings in respect of that bird Jataayu. [3-68-33] .
यत् तत् प्रेतस्य मर्त्यस्य कथयन्ति द्विजातयः |
तत् स्वर्ग गमनम् पित्र्यम् क्षिप्रम् रामो जजाप ह || ३-६८-३४
tat svarga gamanam pitryam kShipram raamo jajaapa ha || 3-68-34
Rama immediately chanted Vedic hymns that are employed in such funerals of one’s own paternal people, as Brahmans say that those hymns are employable in such rites as they lead the soul of the departed to heaven. [3-68-34]
Rama chants two Vedic passages yaamya suukta, naaraayaNa suukta – aapastamba sutra-s as they are usually recited by Brahmans in such funeral rites. Here it is ‘so imperfectly conducted, because it is for an ineligible bird, that too by an unrelated highborn Kshatriya Rama, reciting unconcerned Vedic hymns…’ is the objection. Jataayu is beyond any caste or creed by way his devotion to duty and by his self-sacrifice while on duty. Hence, he is beyond eligibility or opposite of it. Funerals are to be conducted by one’s own sons or nearest relatives. If none of the relatives of the dead is present to cremate, they are to be undertaken by the king of that kingdom. When Rama blessed the soul of Jataayu to go to highest realms, which are far beyond the Veda-s of mortals, it is a sacrosanct act to chant those hymns… on human level; hence, Rama’s action is clearly pro-Vedic. And in Vaishnavaite tenets everything culminates into one – Vishnu. ‘the adherents of Vishnu, may it be an animal, like Gajendra, the elephant, or humans, like Shabari et al., or a bird, like Jataayu, by Him, by Vishnu alone, they are led to the Ultimate course of the realm of Vishnu…’ .
ततो गोदावरीम् गत्वा नदीम् नर वर आत्मजौ |
उदकम् चक्रतुः तस्मै गृध्र राजाय तौ उभौ || ३-६८-३५
udakam cakratuH tasmai gR^idhra raajaaya tau ubhau || 3-68-35
Then both the sons of that notable man, namely Dasharatha, on going to River Godavari they have oblated waters for that king of eagles, Jataayu. [3-68-35] .
शास्त्र दृष्टेन विधिना जले गृधाय राघवौ |
स्नात्वा तौ गृध्र राजाय उदकम् चक्रुः तदा || ३-६८-३६
snaatvaa tau gR^idhra raajaaya udakam cakruH tadaa || 3-68-36
Both of the Raghava-s took funeral baths in the waters of River Godavari and then made water oblations to the king of eagles. [3-68-36].
स गृध्र राजः कृतवान् यशस्करम्
सु दुष्करम् कर्म रणे निपातितः |
महर्षि कल्पेन च संस्कृतः तदा
जगाम पुण्याम् गतिम् आत्मनः शुभाम् || ३-६८-३७
su duShkaram karma raNe nipaatitaH |
maharShi kalpena ca sa.nskR^itaH tadaa
jagaama puNyaam gatim aatmanaH shubhaam || 3-68-37
That king of eagle Jataayu, who has performed a creditworthy deed of stalling and combating Ravana, but who is felled by that Ravana, went away to the merited and auspicious heavenly realms of his own, as and when consecrated by sublime sage like Rama. [3-68-37] .
कृतोदकौ तौ अपि पक्षि सत्तमे
स्थिराम् च बुद्धिम् प्रणिधाय जग्मुतुः |
प्रवेश्य सीता अधिगमने ततो मनो
वनम् सुरेन्द्रौ इव विष्णु वासवौ || ३-६८-३८
sthiraam ca buddhim praNidhaaya jagmutuH |
praveshya siitaa adhigamane tato mano
vanam surendrau iva viShNu vaasavau || 3-68-38
Even those two, Rama and Lakshmana, on performing water oblations in respect of that best bird Jataayu, and on assertively giving thought to the information given by Jataayu, they like the chiefs of gods, namely Vishnu and Indra, went to southerly woods when their mind is set to search for Seetha. [3-68-38] .