Birds of the Ramayana

Kakabhushundi




Bha ra t Bhusha n





Birds of the Ramayana

Kakabhushundi

Bharat Bhushan



Pr e-p u blica t ion d r a ft m a n u s cr ip t

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Diwa li, 7 Novem ber 20 10

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r esour ce per sons, peopl e who ar e f ami l i ar wi t h t he
Ramayana, t he aspect s of t he i ncar nat i on of Vi shnu as
Rama, and t hose who ar e i nt er est ed i n t he aspect s of
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About t he book

The Bi r ds of t he Ramayana i s a ser i es t hat pr esent s t he
most pr omi nent bi r d-char act er s associ at ed wi t h t he
Ramayana. The Kakabhushundi Ramayana i s at t r i but ed
t o t he sage who had t he body of a cr ow, cur sed and
bl essed by Shi va t o be al ways wi t h devot i on t o Rama.

About t he aut hor

Bharat Bhushan
Envi r onment Sci ent i st , Or ni t hol ogi st . Bi r der ,
Bi r dwat cher , Teacher , Tr ai ner . Ecl ect i c and
Ser endi pi t ous Vagr ant Tr avel l er . On l and, t hr ough
books, i nsi de t he i nt er net , and deep wi t hi n t he mi nd.


1
Birds of the Ramayana

Kakabhushundi
The sage with the body of a crow


It is thus written that Kakabhushundi, the sage who was
reborn as a crow, was the first one to narrate the
Ramayana, much before Valmiki or Shiva or Tulsidas.
There are various versions of the Ramayana. Devotees
through many centuries are familiar with the Valmiki
Ramayan, written in verse form by the Sage Valmiki,
and the Ramacharitamanas, written in near-
contemporary times by the devotee-poet, Tulsidas. Not
many devotees are familiar with the Adhyatma
Ramayana that was narrated by Shiva to Parvati, much
earlier than the Valmiki Ramayan. It is said that the
Ramayana narrated by the sage-crow, Kakabhushundi,
now known, as the Kakbhushundi Ramayan was much
earlier to the Adhyatma Ramayana.

There is a very little known story that informs about the
earlier life of Kakabhushundi. He was said to be a
mischievous disciple of Lomash Muni, who was a great
devotee of Shiva. Lomash Muni tried to get the devotee
to improve himself, but failed. Lies and disobedience
and insults progressed to such an extent that it created
much pain and anger to Shiva himself, for he could not
tolerate the hurt caused to Lomash Muni. Shiva came to
the ashrama of Lomash Muni and cursed the disciple,
and caused him to be reborn a thousand times in the


2
lowest of life forms, since he did not respect his teacher
and insulted him repeatedly.

Lomash Muni was pained that his disciple had been
cursed in such a drastic manner, for he felt that fault
should not be placed with the disciple alone. He
beseeched Shiva to forgive the disciple on his behalf and
allow him an opportunity for redemption. He sang slokas
to support his request and Shiva was pleased at the faith
that the master continued to have in his disciple, even if
he had not behaved properly and had insulted him
repeatedly. Shiva agreed to reduce the drastic nature of
the curse, but indicated that he could not change the
essence of the action that would have to be undergone.

The disciple would have to be reborn a thousand times.
Shiva would choose that the disciple would be reborn a
thousand times as a crow. But, he could gain redemption
by the aspect that each of his births would take him close
to Vishnu, who would be reborn in the world, as Rama,
and he would get to know about the life of Rama, and
would thereafter narrate the story, so that it would be
remembered through for thousands of years.

It is thus said that the disciple was reborn as a crow, and
came to be close enough to know about Rama, and
understood the purpose of Vishnus incarnation among
humans, and composed the Ramayana. The sage-crow
came to be regarded as Kakabhushundi, and the
Ramayana composed and narrated by him, to this day, is
recognised as the Kakabhushundi Ramayan.

There is a variation to the story of the origins of
Kakabhushundi. This story has been retold by Tulsidas
in the accompanying text to his composition of the


3
Rudrashtakam to Shiva, when he was at Kashi (=
Varanasi, Uttar Pradesh). However, it is said that the
Rudrashtakam, the collection of slokas in homage to
Shiva, composed by Tulsidas in the Kashi Vishwanath
temple, has its origins in the tales of Kakabhushundi.

The storys timeline is when Kakabhushundi in his
earlier birth, as a disciple of Lomash Muni. Bhushundi
had been born as a human being in Ayodhya and was a
staunch devotee of Shiva. He was against worship of
other gods, including Vishnu. During a severe draught in
Ayodhya, Bhushundi moved to Ujjain (= in Madhya
Pradesh) and is supposed to have met Lomash Muni and
sought to become his disciple. Lomash Muni worshipped
Shiva and Vishnu equally and tried to explain to
Bhushundi that worship to Shiva could be fruitful if it
was preceded by worship to Vishnu. Most stories keep
alternating between Vishnu and Rama, in explaining that
worship to Shiva is to be preceded by worship to Rama.

Shiva, in his discussion with Parvati, while explaining
the Sri Ram Raksha Stotra, informs her that he is always
infatuated in his devotion to Rama, and can never refuse
a devotee of Rama. Shiva emphasises to Parvati that the
path of worship to Shiva is through the path of worship
to Rama, for Shiva himself continually chants the words
Rama, Rama, Rama. Using other examples and stories,
Lomash Muni is supposed to have tried to convince
Bhushundi to consider worship of Vishnu or Rama
before worship to Shiva.

There came a moment when Bhushundi was in deep
worship to Shiva and Lomash Muni entered the
premises. The insult to Lomash Muni is explained
through the aspect that Bhushundi did not offer his


4
respects to his teacher, but continued with his prayers to
Shiva. Lomash Muni did not get angry, but Shiva, in his
aspect of Adi Dakshinamurti (= Foremost deity of Rudra
facing the south) in the temple, became angry at the
wrongful behaviour of a disciple to his teacher. In his
anger, Shiva spoke through a non-human oracle and
cursed Bhushundi.

Lomash Muni was more faithful to his devotee,
Bhushundi, for he knew of his total devotion to Shiva.
He did not wish that mere aspects of behaviour should
intervene between the sublime relationship of the deity
and the devotee. Shivas curse was very specific. He
indicated the reason for the curse also. He said that he
had cursed Bhushundi since he was disrespectful to his
teacher. The curse would therefore transform Bhushundi
into a python.

It is at this moment that in his compassion for his
disciple, and in his fear that the relationship between the
deity and the devotee should not be compromised,
Lomash Muni recited and sang the glories of Shiva
through the Rudrashtakam. Through the slokas in the
ashtakam to Rudra, the guru begged him for mercy and
spoke of his glories. Tulsidas has established the
prominence of the Rudrashtakam by placing the set of
eight slokas in the Uttara Kaanda of the
Ramacharitamanas. The Rudrashtakam, sang by Lomash
Muni on behalf of Bhushundi, entreats Shiva to be
compassionate and transform the curse into a blessing.

Shiva became calmer upon hearing the Rudrashtakam
and agreed to reduce the impact of the curse. But, as
discussed earlier, Shiva said that the curse could not be
removed and there would have to be specific direction to


5
the blessing to be given. It could be transformed only if
someone would ask for a specific boon. Lomash Muni
requested Shiva that he may be allowed to seek the boon
on behalf of Bhushundi and specify the manner of
blessing to be given to convert the curse.

Lomash Muni requested Shiva that Bhushundi may be
forgiven because of his ignorance of the fact that even
prayer is an aspect of worldly illusion (= maya) and he
may be given an opportunity to seek the true vision of
god through bhakti (= devotion) and moksha (=
sanctuary with the god). Based on the requests made by
Lomash Muni and by his rendition of the stuthi (=
eulogy) through the Rudrashtakam, Shiva agreed that the
curse would be converted into a blessing and Bhushundi
will need to go through various cycles of birth and
rebirth. Since Bhushundi was born in Ayodhya, he
would however be blessed with the proximity to Vishnu,
in his avataar as Rama, and would forever be close to
him and see his actions as the incarnation upon the earth.
Nobody would be more fortunate than Bhushundi to be
closer to Rama.

There is a third variation to this story. It is said that
Bhushundi was a sinner and had been born a thousand
times in various other forms until he was reborn as a
human being and became a devotee of Rama. Upon the
death of his parents, Bhushundi went into the forests and
began to meditate upon Rama. The sages in these forests
were deep in devotion to the aspect of God being
without any form or human-like incarnations. They got
angry with Bhushundi and cursed him to become a crow.
Shiva intervened at the request of Bhushundis teacher,
Lomash Muni, and helped turn the curse into a blessing,
and provided him with repeated proximity to Rama.


6

There is an incident, within the various incidents of the
Ramayana, wherein, Garuda, the King of the Birds, the
Eagle, who was the vaahana (= transport) of Vishnu,
began to miss him, since he had gone down to bhooloka
(= earth) to be born as the Rama Avataar. Garuda
decided to go to bhooloka and search for Vishnu and be
blessed with just a mere glimpse of him in his
incarnation. He sees Rama, a wandering human being,
banished into the forests, with Lakshmana and searching
for Sita who had been kidnapped by Ravana, and doubts
whether the great and foremost Vishnu, the ever-
splendid Narayana, could indeed have been born in
bhooloka as Rama.

The aspect of Garuda wanting to be able to see Rama,
and the manner in which it was made possible, is a
different story, and will be presented separately.

Garuda wondered if Rama could indeed have been the
avatar of Vishnu. Could Rama be so powerless, as to
wander about as a mere human being, not even being
able to protect his wife, and not be able to search or
locate her, leave alone being able to defeat Ravana and
win her back. Confused, Garuda approached the
wandering saint, Narada, and asked for answers to his
questions. Narada explained that he knew that Rama was
indeed Vishnus avatar. That was the only knowledge
that he sought. He never did question the mysterious
ways of Vishnu.

Narada suggested to Garuda to approach Shiva to know
the reasons for Vishnu to be incarnate as Rama in the
manner in which he had caused himself to be, and to
wander around without any godlike powers in such a


7
defenseless manner. Garuda came to Shiva and asked his
questions and doubted if Rama was indeed the
incarnation of Vishnu. Shiva, in turn, advised Garuda,
that it would be better to approach the sage-crow,
Kakabhushundi, who was more familiar with Rama, and
had observed him closely.


rr|r |r| =|r rr; =rr rr; |
rrr -rrr +-rrr -r +r; ||

There on that splendid mountain
resides the sane bird (= =rr) ( Kakabhushundi)
at that very location,
that seems to mark the end of the world.
(from the Ramacharitamanas of Tulsidas)


Shiva suggested that Garuda should approach the sage-
crow, as he was resident nearby, on the banks of the
Lake Manasarovar, below the Mount Kailash. There is
another variation to this story that suggests that the sage-
crow Kakabhushundi was resident in the Nilgiri
mountains over twenty-seven kalpas (= ages) and was
reciting the glory of Rama to the birds and animals in
those forests.

And thus, it is written, and said, since ages ago, that the
King of birds, Garuda, the eagle, went to meet
Kakabhushundi, the crow, and requested him to be his
master and teacher, his guru, and tell him if Rama was
indeed Vishnu, and if it was thus true, to tell him how it
came to be, and what were the compelling reasons for


8
Narayana to be incarnate as a mere powerless human
being. The sage-crow accepted Garudas questions, and
bade him to listen, to the story of Rama, the avataar of
Vishnu, the incarnate as a human being, and thus,
narrated the Kakabhushundi Ramayan.

There is an established school of thought in South Indian
Vaishnava Tamil literature, of the sage crow,
Kakabhushundi, as a Siddha (= great soul and devotee),
whose poems or slokas are also included in the legion of
Tamil Siddha poetry. The sage-crow is specifically
referred to or named as Kakabhuzundar, albeit
phonetically as KAkabhuzhuNDar, wherein zhu is
shu. The ancient school of astrology, known as naadi
astrology, that refers to pre-written texts on palm leaves,
also refer to Kakabhushunda, as one of the author-sages
of the prophetic texts.

It is believed that the earliest mention of bhushundi, the
crow (= kaka), is in ancient Tamil literature. One must
remember that the ancient Tamil language is thought to
be a contemporary of Sanskrit or at times, thought to be
much older. In ancient Tamil, the text is referred to as
the Bhuzhundi Ramayana. However, not many
references are available, and the entire text in proper
sequence is extremely difficult to locate.

The exact reference in Tulsidas Ramacharitamanas is
clearly known. The discussion between the sage-crow
Kakabhushundi and Garuda is narrated by Tulsidas in
the Uttara Kaanda. The actual verses are available and
these texts are easy to obtain and refer. It would certainly
be appropriate to study the complete Ramacharitamanas
rather than to seek out specific texts within the Uttara
Kaanda, limited to the discussion between


9
Kakabhushundi and Garuda, and lose out on the entire
relevance of Rama. It would leave the vagabond reader
as lost as Garuda.

There is a quaint story about Vishnu, the sage-crow
Kakabhushundi and an old miserly woman, Kanjani,
who lived at the foothills of the Gandhamardhan
Mountains. She was extremely stingy and lived alone for
fear that she would have to share her supplies and
possessions. She was known to refuse to share food, to
the extent of not allowing even a grain of rice to be taken
away. Vishnu wondered about the ladys fate in her next
birth, and wanted her to be charitable in this one, so that
she may be looked after in her next.

The sage-crow Kakabhushundi was given the task by
Vishnu to approach Kanjani and sneakily grab some
grains of rice and get away in order that by having
allowed it to happen, the old woman would gain some
plus points to help her in her next birth. Kakabhushundi
agreed to the plan and went to Kanjanis hut, and waited
for an opportune moment. Kanjani was washing soaked
black gram to be cooked later. Sensing an opportunity,
Kakabhushundi flew in and picked up a single black
gram in his beak and turned to escape.

Alert, Kanjani in a swift move, grabbed Kakabhushundi,
and choked him, so that the single black gram would not
move past the neck into the stomach. Dipping her fingers
into Kakabhushundis throat, Kanjani picked up the
single black gram and allowed him to fly away.
Defeated, the sage-crow returned to Vishnu and
described his ordeal. Vishnu was not one to give up, and
suggested to Kakabhushundi to open his mouth. Deep
inside, very near the throat, Vishnu found that one part


10
of the husk cover of the black gram had been left behind
in the struggle. Vishnu was happy, that Kanjani had been
made to give up this micro-food item, though, in forced
charity. Kanjani would thus be taken care of in her next
birth.

There is another version of the narrator and recepient of
the first Ramayana. Tulsidas suggests that Shiva narrated
the Ramayana to Kakabhushundi, and later the sage-
crow narrated the story to the great sage, Yajnavalkya. It
is when the story is narrated to Yajnavalkya, that it is
recognised as the Kakabhushundi Ramayan. The sage
Yajnavalkya in turn narrated the Ramayana to the great
sage, Bharadwaja. There are several verses in the
Ramacharitamanas of Tulsidas that place the sage-crow
Kakabhushundi in prominence, even before the sage
Yajnavalkya or Bharadwaja. Tulsidas writes that Shiva
narrated the Ramayana to the sage-crow Kakabhushundi
after the narration to Parvati.


r-r +|-r rr r|r rrrrr |
rr| +rr +| =-r|r r-rrrr ||
rrr |rr +rr-rr|=|r <|-rr |
r-r-rrr |r+r| r|-r ||

Shiva conceived of this tale, and with his grace,
retold it to Uma
The same tale he retold, to Kakabhushundi,
for he was Ramas devotee and had the right
(from the Ramacharitamanas of Tulsidas)




11
The sage Yajnavalkya, a great strotriya and
brahmanishta, is known from various scriptures and
ancient books and schools of thought. He is mentioned
as the one who received the Shukla Yajurveda Samhita
from the Sun God, Surya. He is also credited with
having taught the Brahma Jnan to Janaka, father of Sita,
and to his own wife, Maitreyi, among others. He is
thought to be an incarnation of Brahma, and born of
Yajnavalkya (= his father was also named Yajnavalkya),
and the sister of Mahamuni Vaishampayana, the great
teacher of the vedas, and the Taittreya Upanishad. The
story of the Taittreya Upanishad has to be told
separately.

Yajnavalkya is known to have composed the
Brihadaranyaka Upanishad, Yajnavalkya Shakha,
Yajnavalkya Samhita, Pratijna Sutra, Satapatha
Brahmana, and the Yoga Yajnavalkya, apart from the
Yajurveda Samhita.

Tulsidas acknowledges the genius of Yajnavalkya and
Bharadwaja, and explains that the two great sages knew
of the omniscience of Vishnu, and his incarnations, and
therefore needed no explanation or guidance about the
mysterious manner of the sublime human avataar of
Rama. The narration of the Ramayana by
Kakabhushundi, the sage-crow, to the great sage
Yajnavalkya, was received without question. In turn, the
great sage narrated the Ramayana to Bharadwaja. This is
thus recorded in the Ramacharitamanas of Tulsidas. It is
also mentioned thus by Tulsidas that Shiva and the sage-
crow Kakabhushundi, went down to Ayodhya, in human
form, to witness the joyous events during the coronation
of Rama.



12

rr + +rr |-rr rr| |
r-r |r|rr |r = -r|r rr| ||
+r+-rr|= rr r-r <r= |
-r-rr=r rr-r -r|r +r= ||

I (= Shiva) shall tell you of another secret tale of mine,
Listen, O Girija, for, I know that you have
determined faith,
Kakabhushundi and me, we were there,
together in human form, so that we would not be
recognised by anybody.
(from the Ramacharitamanas of Tulsidas)


The discussion between Kakabhushundi and Garuda is
explained within the narration of the Ramacharitamanas
by Tulsidas. It is narrated thus, that upon Garudas
enquiry, the sage-crow Kakabhushundi, explained that
the human avataar of Rama is indeed that of Vishnu.

He says that none other than Hari (= Vishnu) could have
determined for his own self to come down to bhooloka,
and take upon oneself the various troubles of everyday
life that is common to humans.

It was for the cause of his devotees, that they could have
also been blessed with the aspect of Vishnu, having lived
among them, without blame, and without escape from
the reality of human life and society.




13
r|r|>r-rr-rr r-r rrrr |
r|-r -r -rr-r |-rr r=r rrrr ||
r-r rr +rr rr +rr r-rr; |
+r+-rr|= r= ir|r rr; ||

When you sang the story of Hari (= Rama)
as bountiful as the Manas,
I listened to his name, and was filled with joy,
Similarly, did I listen to the story that was told,
by Kakabhushundi to Garuda, as you had told me,
had been thus, recited.
(from the Ramacharitamanas of Tulsidas)


The sage-crow Kakabhushundi explains that it could
have certainly been easier for Vishnu to have stayed
back at Vaikuntha and sermonised about good versus
evil, about sins to be avoided and the path of a good
householder, and of fighting for what is correct, and to
uphold dharma. He said to Garuda that his devotees
would have certainly accepted such a sermon without
question. But, it would have placed them at a loss to be
able to choose the correct path or the correct answer
whenever faced with a dilemma. A sermon would not
have been of any help.

Tulsidas recounts the words of the sage-crow
Kakabhushundi in his Ramacharitamanas with much
love and affection for these verses are the principal ones
that help the devotee understand the purpose of the
avataar of Rama. The sage-crow Kakabhushundi
explains that Raghupati (= Rama) is in a position similar
to that of an actor who has to play many roles, without


14
allowing any nuances of the character to affect him.
Vishnu has done the same, in moving about in the world,
among humans, living and facing the troubles that
humans face, and yet, being above question or blame,
and allowing for his own life to be held up as an
example.

The Ramacharitamanas is derived from the different
earlier versions of the Ramayana. Tulsidas
acknowledges the source, and informs that the
Ramacharitamanas is indeed derived from the Valmiki
Ramayan, the Adhyatma Ramayan and the Srimad
Bhagavat, i.e., the Bhagavata Purana written by the
greatest author of all times, Veda Vyasa. A later-day
author, Nabhaji (c. 1600 AD), wrote the Bhaktamala,
and declared that Tulsidas could be none other than the
great sage, Valmiki, who must have been born again to
present the Ramayan with contemporary context.

Thus, though Tulsidas is recognised to have written the
Ramacharitamanas, with the Valmiki Ramayan as the
principal source, it is the Uttara Kaanda that is mostly
derived from the Kakabhushundi Ramayan. The Valmiki
Ramayan does not include the Uttara Kaanda. The
Valmiki Ramayan does not include the discussion
between the sage-crow Kakabhushundi and Garuda. This
is because the great sage Valmiki is a contemporary of
the incarnation of Vishnu as the Rama Avataar. After the
defeat of Ravana, and the return of Rama to Ayodhya,
and his coronation, and the banishment of Sita, it is in
the sage Valmikis ashram that Ramas sons, Lav and
Kush, are born and taught the Ramayana.

Narada narrated the earlier part of Ramayana to Valmiki,
upon the instructions of Shiva and Brahma. It was


15
Narada who could not help Garuda with his enquiry
about the veracity and the reasons for Vishnu to be
incarnate as a human being and having to undergo all the
troubles that are incumbent upon human society. It is
thus that the sage-crow does not get mentioned in the
Valmiki Ramayana. It is only when Parvati asks of Shiva
to tell her the story that Kakabhushundi narrated to
Garuda, does the Adhyatma Ramayan begin to evolve
from Kakabhushundi Ramayan.


+rr +r-r |r|r -rr rrr<r |
=r r|-rrr +rr =rr<r ||
rr||rr r|-r r-r rrr; |
rr-r |rr rr< r=r rr; ||

Tell me of the discussion, and how it began (between
Kakabhushundi and Garuda),
between the two devotees of Hari (= Rama).
This simple and charming speech of Gowri (= Parvati),
and he replied,
for it had made Shiva very happy and delighted.
(from the Ramacharitamanas of Tulsidas)


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


16
greater than him. The Ramacharitamanas of Tulsidas is
often compared to the aspect of a great lake of
knowledge, akin to the Manasarovar Lake near Mount
Kailash. Tulsidas also compares the lake of knowledge
to the internalisation of knowledge upon entering the
body of water without question by the devotee.

The aspect is brought forth by the manner in which the
chapters of the Ramayana are titled. The sage Valmiki
had titled the chapters as Kaandas, while the poet
Tulsidas titled the chapters as Sopanas, depicting the
steps that one takes downwards to enter a body of water,
such as the steps on the banks of a river or around a lake
or those constructed around the entire body of a sacred
temple pond.

Tulsidas informs the devotee that the Ramayana can be
learnt through the Ramacharitamanas by approaching it
from any of the four stairs ghats around the lake of
knowledge. At each of the ghats, there are four different
teachers, and the devotee can choose.

Shiva is the teacher at the first ghat, and he is the
bestower of gyan (= knowledge), through the Adhyatma
Ramayana. The sage-crow Kakabhushundi is the teacher
at the second ghat, and he is the bestower of bhakti (=
devotion), through the Kakabhushundi Ramayana. The
great sage Yajnavalkya is the teacher at the third ghat,
and he is explaining the aspects of karma (= action),
through the interpretation of the Ramayana, in various
explanations through the upanishads. The poet Tulsidas
himself, is the teacher at the fourth ghat, explaining the
Ramayana to those who would not be able to understand
the spiritual, religious and allegorical nuances of the
great story.


17

The devotee can choose any of the ghats, and become
familiar with the Ramayana, but at any choice, one has
to only descend the eight sopanas (= stairs) towards the
lake of knowledge, and immerse oneself, within the
Ramacharitamanas.

The poet explains to the simple-minded devotee that the
Ramayana is made of these great interpretations, and he
has constructed the Ramacharitamanas in this manner.
Shiva, Kakabhushundi and others similar to Yajnavalkya
are made to be part of the Ramacharitamanas to explain
certain aspects of the Ramayana, when appropriate. It is
perhaps significant that the poet has not included the
great sage Valmiki who wrote down the Ramayana for
the first time.

There is a particular moment in the proximity of the
sage-poet Kakabhushundis proximity to Rama at
Ayodhya. This is during the childhood days of Rama.
Shiva had blessed the sage-poet through his curse to
always be close to Rama. During the discussion with
Garuda, the sage-poet explains about life with Rama at
Ayodhya, watching it from near, and yet being distant
from it all, a veritable birds eye-view, if I may say so.

The sage-poet recalls the pranks of the young child,
Raghubira, as he calls him, and says that even as he
remembers the events, the feathers and bristles on his
body stands up in reverence (= sumirata prabhu lila,
soi pulakita bhaeu sarira). He calls out to Garuda, and
says, O King of Birds, listen, for the actions of the Lord
forever provide delight to his servants (= Kahai
bhusumdi, sunau khaganayaka, rama carita sevaka
sukhadayaka). He describes the city of Ayodhya, the


18
childhood of the four brothers, and the joy and
amusement of their mothers.

The sage-poet goes on to describe Rama, in very near
proximity, and these passages are indeed absolutely
excellent in all aspects of devotion. It is perhaps
significant that Tulsidas did not merely narrate these
verses, but rather ascribed them to the narration by
Kakabhushundi, within his own Ramacharitamanas. The
sublime total devotion of the sage-poet to Rama is
absolute in the manner of their rendition to Garuda.

The sage-poet describes to Garuda, that the young
Ramas body was dark of complexion, with a greenish
hint similar to that of an emerald (= marakata mrdula
kalevara syamah), every limb of Rama showed off the
countless love that was bestowed on him by everyone (=
amga amga prati chabi bahu kama), his childlike feet
were soft like a lotus that had just begun to blossom, (=
nava rajiva aruna mrdu carana), and with toes and
nails that were more brilliant than the radiant moon (=
padaja rucira nakha sasiduti harana).

The description continues, in great detail. There is one
line in particular that is extremely impressive, judging
by the zoom-in factor that a crow would have had,
though the sage-crow would have deliberately done so.
Kakabhushundi narrates to Garuda that there were three
extremely pretty creases on Ramas belly, and that the
child Ramas navel was perfect in shape and went in
deep (= rekha traya sumdara udara nabhi ruchira
gambhira).

After describing the child Rama, and the events of his
childhood, the sage-crow Kakabhushundi enters the


19
realm of multi-dimensional spirituality. He explains a
particular incident to Garuda, of how Rama, in a
childlike prank, swallowed the sage-crow entirely, by
enlarging his mouth. Deep within Rama, the sage-crow
narrates that he saw many more Ramas, many more
Ramayanas taking place in different places, many more
Ayodhyas, and many other worlds and universes. He
found Dasarath, Bharat and Laxmana in the different
Ayodhyas, and different manner of people in each of
these places who went about their lives.


<=r= rr-r |r-rr< rrr ||

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


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


rr|-rr -rr-r |+= -r r-r -r <=rr r-r ||

I saw the same story of Rama, in each universe, in
innumerable worlds.
(from the Ramacharitamanas of Tulsidas)


20

The sage-crow Kakabhushundi told Garuda that upon
coming out of the child Ramas mouth, he cried out in
anguish, and asked for Ramas support and guidance in
being able to understand the complex nature of his
avataar, and to avoid going senile at the sight of the
multiple dimensions and universes and worlds. Rama
saw the extent of confusion in his devotee, and checked
up on the impact that the illusion had on the sage-crow
(= premakula prabhu mohi biloki, nija maya prabhuta
taba roki). Thereafter, Rama placed his lotus hand on
the sage-crow, and blessed him to be free from the
afflictions of the illusion, for he is ever merciful, and
relieved him of his anguish (= kara saroja prabhu
mama sira dhareyu, danadayala sakala dukhkha
hareyu).

Kakabhushundi was thus blessed by Rama, and had the
opportunity to witness the multiple dimensions,
universes, worlds, Rama and Ramayanas, and was
helped by the Lord to dispel his illusion that he was the
most proximate at all times, and those who were near
Rama in Ayodhya were the most fortunate, understood
the aspect of Rama providing the opportunity of
devotion to millions others at different places, in diverse
times and dimensions.

The sage-crow speaks to Garuda and said that having
understood the immense aspect of the Rama avataar, he
sought the blessing of Rama and entreated him with a
prayer. In answer, Rama asked Kakabhushundi to ask for
a boon, and it could be from a choice of choosing any
form, wealth, or final moksha (= here, referred to as the
final passing).



21

+r+-rr|= -rrr r |r irrr rr|-r |
|-r-r|<+ |r|r r ||r -rr=r r+-r r=r =rr|-r ||

O Kakabhushundi, ask me of a boon,
for I am extremely pleased with you,
Ask me of being able to transform
into any of the eight forms,
even if it were to be as small as an atom (= |-r),
or seek untold wealth that could never be surpassed,
or seek final moksha and achieve absolute bliss.
(from the Ramacharitamanas of Tulsidas)


Rama goes on to offer multiple choices to be sought
through his boon. Of course, the sage-crow asks for only
one blessing, and that was to be forever in the sanctuary
of devotion to Rama, to be forever in his proximity, and
to witness his actions, and to hear about him from others,
and to be blessed to narrate the story of the Ramayana to
others. Pleased, Rama offers him the privilege. The
significant aspect of this blessing of Rama, as retold by
Tulsidas by drawing from the Kakabhushundi
Ramayana, is to place the actual personal approval by
Vishnu, in his incarnation as the Rama avataar, that the
sage-crow Kakabhushundi has first narration rights.

Even Shiva, in his discussion with Parvati, repeats this
prominence of place of the sage-crow Kakabhushundi, in
the narration of the Ramayana. Tulsidas could have
easily overlooked this aspect, since he was composing
the Ramayana in his own style, away from the
Kakabhushundi, Adhyatma and Valmiki Ramayans that


22
were in existence at that time. He did not do so. Instead,
he included Kakabhushundi within the
Ramacharitamanas, by placing him prominently as a part
of the narration, and as one of the participants of the
Ramayana, in the Uttara Kaanda. In this manner,
Tulsidas presents the sage-crow Kakabhushundi to be
more blessed than Yajnavalkya, Shiva or Bharadwaja,
for the approval was given by Raghupati (= Rama)
himself.

Garuda, the king of birds, thanked the sage-crow
Kakabhushundi for illuminating him about the
importance and veracity of the human avataar of Vishnu
as Rama. He tells the sage-crow that the very snakes that
he removed from the body of Rama had bitten him. He
had also at the same moment, been bitten by self-doubt
about the Rama avataar. Garuda thanks Rama, and says
that it must have been Raghunatha himself, who must
have directed him to approach the sage-crow
Kakabhushundi. Rama must have known that Garuda
would have been totally charmed and convinced by the
sage-crows explanation.

Garuda accepts that the sage-crow Kakabhushundi has
actually blessed him with the story of the Ramayana, and
removed the delusion that he had in his mind about the
Rama avataar (= tava prasada mama moha naasana,
rama rahasya anupama jaana). After the narration of
the Ramayana, Garuda asks the sage-crow if it was true
that Shiva had granted him the boon of an immortal life,
and that even after the passing of a thousand rebirths, he
would continue to live. Was this paradox not in conflict
with the rules of Brahma? These queries are excellent in
composition by Tulsidas in the Uttara Kaanda, and are
an absolute delight.


23

Garuda asks the sage-crow Kakabhushundi as to
wherefrom did he get the form of the crow (= karana
kavana deha yaha payi), and referring to the sage-crow
as his respectful elder, equal to that of his father, he
requests him to narrate the events in their entirety (=
tata sakala mohi kahanu bujayi). The blessing by
Shiva that the sage-crow would be immortal, even if
there were to be the Great Flood, or if the Kalpa (= era)
would end, and even if Brahma would dissolve into
himself, at the end of His hundred years of existence.
Garuda doubts such a blessing, but he knows that Shiva
would not have said so without an intention for it to
happen.

The poet Tulsidas recites this in his sublime manner,
thus that Garuda expresses his doubts to the sage-crow
Kakabhushundi, and says, O Lord, I have heard that
Shiva has declared (= natha, suna maim asa siva
paahim), that you would live beyond the Great Flood
pralay and would not perish (= mahapralayehum
naasa tava naahim). How could it be thus? For Shiva
would not utter a blessing without meaning it to be true
(= mudha bacana nahi isvara kahai), and yet, it is thus
that I have this doubt in my mind (= sou more mana
samshaya ahai).

Garuda asks the sage-crow Kakabhushundi that death is
true of all living beings, and yet how was it that Shiva
was able to bless him in this manner? Would it be
because of his spiritual compositions about Rama? The
sage-crow replied to Garuda and said that it was in this
form of the crow that he came close to Rama, and it is
thus that he appreciates himself. For otherwise, he would
not have been able to understand the Rama avataar and


24
would not have been blessed to narrate the story of the
Ramayana to others.

The sage-crow Kakabhushundi replies to Garuda that
devotion to Rama is supreme. He says that he feels there
is none other who is worthy of such devotion. And, to
emphasise the paradox, the sage-crow asks of Garuda to
decide for himself, if he, Kakabhushundi, was fit to
worship Rama and narrate his story (= dekhu garud
nijha hrdaya bicari, maim raghubira bhajana
adhikari), for as the crow, he was the most disgusting
and in all manners of living, very dirty (=
sakunadhaama sab bhaanti apaavana), and yet, the
Lord thought it appropriate that he could be given the
blessing to narrate the story of the Ramayana (= prabhu
mohi kinha bidita jaga pavana). The sage-crow
Kakabhushundi accepts that Rama must have chosen
him, even if the blessing was given by Shiva, for he
chose one who was the least privileged, the one without
any achievements, to be placed at the foremost, to be the
first to narrate the story of Rama.

The discussion between the sage-crow Kakabhushundi
and Garuda also includes mention of a set of specific
questions about right living and the correct choices to be
made in ones life. The sage-crow qualifies his answers
to each question made by Garuda that the only way out
of a tangle is to be steadfast in ones devotion to Rama.
The sage-crow Kakabhushundi is often regarded in the
league of those self-taught devotees, steadfast in their
focus on their deity, who achieved the most supreme of
blessings, in always being referred to by devotees. This
is true of Ekalavya, Kapila Muni and the supreme bhakta
of all, Hanuman. In qualifying the aspect that in spite of
being a crow, he was bestowed with much love and


25
affection by Rama, the sage-crow declares that it is only
due to steadfast devotion.

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



26