Sree MadValmiki Ramayanam
( Translation and Commentary by Scholar,
Sreeman Brahmasree Desiraju Hanumantharao ji
and Sreeman Brahmasree K M K Murthy ji )
Sree MadValmiki Ramayanam
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 97
| Rama pacifies Lakshmana, saying that Bharata, due to his affection towards his brothers and due to the distress that troubles his mind after hearing of the news of their exile, he came to the forest and not with any other motive. Ashamed of himself to hear the opinion of Rama about Bharata, and descending the tree, Lakshmana hides his abashment by changing the topic. Commanded by Bharata that no disturbance should be caused to the hermitage occupied by Rama, the army encamps around the edge of the mountain, chitrakuta. |
Rama on the other hand, pacifying Lakshmana (son of Sumitra), who was very much agitated and infatuated with anger, spoke the following words: "While Bharata, wielding a bow and highly wise-man himself is coming here, what is the use of a bow or sword with a shield? O, Lakshmana! Having promised to make our father's wish a reality. What shall I do with the kingdom by acquiring an ill-fame in killing Bharata who came here to see me? I should not enjoy the spoils obtained by slaying a relative or friend, like the partaking of a poisoned food."
"O, Lakshmana! It is for your sake I desire virtue, legitimately acquired wealth and pleasure or even the earth itself. I promise this to you. I desire the throne only for the protection and happiness of my brothers. I touch my weapon and swear this fact. This earth, bounded by the sea is not hard to obtain for me, O Lakshmana the excellent man! I do not indeed wish even the position of Indra by unrighteousness."
"If there be happiness that I could enjoy without Bharata or you or without Shatrughna, may it be without Shatrughna, may it be burnt to ashes by fire, O Lakshmana the honour-giver! I think Bharata was back to Ayodhya, with full of affection for his brothers. He is dearer to me than my life- he who is mindful of the duties of his race. Hearing of my exile and that I was wearing matted locks and the antelope skin, accompanied by Seetha and you, O most valiant of warriors, in his devotion towards me and due to the distress that troubles his mind, Bharata has come to see me. He has not come with any other motive."
"Getting angry with Kaikeyi his mother and speaking unkind and harsh words to her, the glorious Bharata after getting permission from our further, came here to bestow kingdom to me. This is the proper time for Bharata to come here and see us. He does not behave or even think unkindly towards us."
"Has Bharata at any time done any harm to you previously? What so the reason for you to be so apprehensive of Bharata now? Indeed, Bharata must not hear harsh or disagreeable word from your lips. If an affront is offered to him, it is offered to me!"
"O, Lakshmana! How should a son strike his father, even in a distress or a brother strike a brother who is as dear to him as his life? If you are uttering these words for the sake of the kingdom, I shall tell Bharata to give the kingdom to you, when I see him. When Bharata receives this command from me, "Cede the empire to him", he will answer, So, be it."
At these words spoken by his honourable brother, to whom he was devoted, Lakshmana, abashed, shrank into himself. Listening to these words Lakshmana ashamed, answered: "I think that our father Dasaratha came here to see you himself." Observing the embarrassed Lakshmana, Rama said, "I think the mighty armed Dasaratha came here to see us. Or rather, to my mind, as he knows that we have been accustomed to comfort, reflecting that we are dwelling in the forest, he wishes to take us home."
"The glorious Dasaratha, my father possibly will take back Seetha from the forest, she who has ever lived in the heart of prosperity. O, warrior! See those two excellent horses of noble breed, shining attractively and vying with the wind in swiftness. Here is that colossal elephant who is moving at the head of the army called Shatrunjaya, the aged companion of our sagacious father."
"O, Lakshmana the mighty armed! But I do not see that white heavenly canopy of our father, well known insignia in the world. An apprehension on this point is created in my mind. You get down from the top of the tree. Act on my word." Thus spoke the virtuous Rama to that Lakshmana. Descending from the top of that Sala tree, Lakshmana the victorious in battle, with joined palms, stood by the side of Rama.
Commanded by Bharata that no trampling of army should be made in the hermitage of Rama, the army was encamped round the mountain. That royal army of Ikshvaku race, crowded with elephants horses and chariots was encamped around the edge of the mountain occupying an area of one Yojana and a half. Brought by the virtuous Bharata, who laid aside his arrogance, placing the righteousness in forefront in order to propitiate Rama, that army showed itself to be disciplined in the vicinity of Chitrakuta.
Thus completes 97th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 98
| Bharata instructs Shatrughna and Guha along with some troops each to search for Rama and Lakshmana in the forest. Bharata, personally, along with his ministers citizens and priests, proceed on foot to some other side of the forest for the search. He goes through the forest for some time. Climbing up a sala tree, Bharata observes a plume of smoke at a distance and conjectures that place as Rama's hermitage. Bharata quickly proceeds with quick steps, along with Guha, to see Rama. |
After encamping the army, the mighty Bharata the excellent among men, sought to approach on foot, Rama who was complying with the words of his father.
Soon after encamping the army in a well-behaved manner per the guidelines, Bharata spoke the following words to Shatrughna: "O, gentle brother! You, along with a troop of men and trackers, ought to search on all sides of this forest. Let Guha search for Rama and Lakshmana in this forest, himself accompanied by a multitude of his kinsmen, duly wielding their bows, arrows and swords. I too, surrounded by the ministers, citizens, priests and Brahmanas, shall personally go round the entire forest on foot.
"Peace will not be with me until I do not see Rama or the very mighty Lakshmana or the illustrious Seetha. Peace will not be with me until I do not see the auspicious face of my elder brother, resembling the moon and having eyes bearing resemblance to lotus-leaves. Peace will not be with me until I do not hold firmly on my head, the soles of my elder brother, bearing royal insignia.
"Peace will not come to me until my elder brother, who is eligible for the crown, is not installed in the kingdom of Ayodhya, which was derived from our father and grand father and consecrated by sprinkling water on his head (as a symbol of crowing the kingdom)."
"Lakshmana, who is seeing regularly the face of Rama having a great luminance resembling the bright moon and having lotus eyes, is indeed an accomplished man. Seetha, the illustrious daughter of Janaka, who is following the steps of Rama the Lord of the earth extending to the sea, has fulfilled her object. That enchanting mountain of Chitrakuta resembles the King of Mountains on which Rama is residing, as Kubera the Lord of riches is living in the garden of Nandana. Blessed is this dense forest, inhabited by wild animals, where Rama, the great warrior and the excellent man among the wielders of weapons, dwells."
Thus completes 98th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 99
| Bharata observes various signs, proving Rama's hermitage in the vicinity of his place of search. After proceeding for a distance, Bharata beholds Rama's hermitage and Rama too seated in the hut, wearing matted locks. Bharata laments on Rama's misfortune of living as an ascetic Bharata and Shatrughna throw themselves on Rama's feet in salutation. Rama embraces them both. |
Having stationed his forces, Bharata set out eagerly to see his brother, pointing out the sign of Rama's habitation to Shatrughna. Bharata, who was affectionate towards the elders, asked the sage Vasishta to bring his mothers soon thereafter and went ahead quickly. Sumantra also, equally desirous of seeing Rama; followed Shatrughna at a little distance.
While the illustrious Bharata passed on, he observed in that wood of ascetics, a leafy hut of his brother together with a small hut made of leaves, nearby. Bharata then beheld wood that had been broken up and heaps of flowers gathered in front of that hermitage.
While coming to the hermitage, Bharata saw some signs here and there serving as a proper direction to that hermitage, tufts of Kusha grass and strips of bark tied to the trees by Rama and Lakshmana. He also saw in the vicinity great heaps of dried dung of deers and buffaloes, kept ready for protection against cold.
Then, proceeding further, the valiant and the mighty armed Bharata spoke to Shatrughna in joy, as also those ministers who surrounded him. "I think we have reached the place about which Bharadwaja directed us. I believe Mandakini River is not far from here. These pieces of bark have been tied up from above. This may be the path provided as signs by Lakshmana in order to find his way back in odd hours of darkness."
"At the side of the mountain, this is a roaming place of elephants, having huge teeth, violent as they are and ferociously roaring at each other. See this intense smoke coming from that fire which the sages in the forest always desire to keep in their hermitages. Here, I can see joyfully Rama, the tiger among men, who gives respect to elders and is as venerable as a sage."
Proceeding for a while on Chitrakuta mountain and reaching the River Mandakini, that Bharata said to his ministers and others as follows: "The foremost of men and the Lord of the people, having sought seclusion, sat on the floor, delighted as he was in the posture of a hero (with his left foot placed on his right knee). O Fie unto my birth and life!"
"Rama the Lord of Men with great luster, has been overtaken by this misfortune because of me and leaving all enjoyments, is living in the forest. Thus abhorred by the world, I will fall on the feet of Rama, Seetha and Lakshmana and seek to regain Rama's grace."
As Bharata was lamenting thus, he beheld in that forest, a splendid and sacred leafy hut, which was covered with many soft leaves of Sala, Tala and Asvakarna trees, overspread with blades of Kusa grass in a sacrificial performance, appearing like an extensive altar and it was adorned with bows plated with gold, like unto the weapons of Indra the Lord of celestials, constructed for heroic exploits, having great power, the torments of their foes, graced with fearful arrows in their quivers, like unto the rays of the sun, bright as serpents with shining hoods, in the same way of Bhagavati (the realm of Nagas), decked with a couple of swords encased in sheaths of gold, adorned with two shields decorated with flowers of gold, finger-guards embroidered with gold and in different colours suspended on walls and which hut was unassailable by hordes of enemies as is a lion's cave to deer.
Bharata saw a sacrificial altar in the north-east corner having a steep descent, extensive in area and having a sacred fire burned in the hermitage of Rama. Looking around for a moment, Bharata beheld his elder brother, Rama himself seated in the hut, wearing matted locks.
Bharata saw that Rama clad in an antelope-skin and robes of bark, seated close by, resembling a fire (in brilliance), with the neck and shoulders of a lion, mighty arms and eyes resembling the lotus, the very virtuous Lord of the Earth extending upto the ocean, the Eternal Brahma, and seated on the ground spread with Darbha grass, with Seetha and Lakshmana. Beholding him, the illustrious and the high-souled Bharata the son of Kaikeyi distraught by the grief that possessed him, rushed towards Rama.
"My elder brother who is fit to be honoured in an assembly by a body of ministers around him, is now being served by a body of wild beasts around him in this jungle. Who is also fit to be honoured in an assembly by a body of ministers around him, is now being served by a body of wild beasts around him in this jungle. That magnanimous hero, who formerly used to possess countless articles of apparel is now wearing two antelope-skins, following ascetic righteousness.
"How this Rama, who used to wear various kinds of colourful flowers, is bearing this burden of matted locks now? He who acquired merit through countless sacrifices performed according to the prescribed injunctions, now follows the path of righteousness through asceticism!"
"He whose body was formerly rendered fragrant by white sandal paste, has only dust with which to smear the limbs of this venerable elder brother! Rama who used to have happiness, has fallen into this misfortune, because of me cursed be my reprehensive existence that the whole world condemns!"
Thus did that pitiable Bharata lament, perspiration be-dewing his lotus-like countenance and, without touching Rama's feet, fell down grooming. Overcome with grief, the highly valiant prince Bharata cried out "O, Noble One!" once and in his distress, was unable to speak anything further.
Crying at the top of his voice, "O, Noble One" only, on seeing the illustrious Rama, he was unable to speak further, his throat choked with tears. Shatrughna too, weeping, threw himself at Rama's feet and Rama too, embracing them both, allowed his tears to fall.
Then, in that forest, the princes Rama and Lakshmana were seen by Sumantra and Guha, as in the sky, the sun and the moon are seen in conjunction with Venus and Jupiter. All those dwellers in the woods, seeing those princes resembling leaders of elephant-herbs meeting together there in that great forest, losing their cheerfulness, began to shed tears.
Thus completes 99th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 100
| Rama gives instruction to Bharata as regards the duties of a king and the polity under an ideal monarchy under the pretext of enquiring about the welfare of his father and others. |
Rama saw Bharata, with matted locks, wearing bark-robes and, with joined palms, lying on the ground, incapable of being seen as the sun at the time of the dissolution of the world.
Rama recognized with some difficulty his brother Bharata, whose face became pale and who was emaciated, and took him by the arm. Smelling the crown of his head, placing him on his lap. He who was born in Raghu dynasty embraced Bharata and with an absorbent mind, enquired of him as follows:
"My darling! Where is our father, that you have come to the forest? He, being alive, you ought not have to come to the forest. I see you after a long time, coming from a far-off distance, wearing a mournful face into this forest Alas! Why have you come to the forest, my darling? My dear brother! Is the king alive, that you have come here? I hope the miserable king has not indeed departed to the other world, all of a sudden."
"O, gentle brother! I hope the eternal kingdom has in a no way suffered from your youthful experience. My darling! Are you rendering service to our father, who is truly valiant? I hope that the King Dasaratha is well, he who is true to his promise, he who performs Rajasuya and Ashvamedha Sacrifices and he who has a righteous resolve."
"My darling! Are you treating respectfully as before that preceptor of the Ikshvakus, the one who knows the sacred scriptures, the one who knows the sacred scriptures, the learned who constantly keep up the virtues and he who has a great splendour? My darling! I hope that Kausalya and Sumitra having good offspring are happy. I hope the venerable queen Kaikeyi is rejoicing."
I hope that the preceptor (Suyajgna the son of Vasishta), who is rich in humility, a son of a noble family, who has a knowledge of many scriptures an unenvious person and who is full of insight, is duly honoured by you."
"I hope that a brahmin who is versed in the traditions, who is intelligent and just, employed in your sacred fires, always informs you in time, about a sacrificial fire having been or going to be fed with oblations. My darling! I hope that you are holding in high esteem the gods, your ancestors, dependents and teachers of your father's age the doctors and the brahmins."
"O, my darling! I hope that you treat with due respect; Sudhanva, your teacher in archery, who is furnished with the most excellent arrows and darts and well-versed in political economy. I hope that ministers who are valiant like you, learned, masters of their senses of noble birth and skilled interpreting internal sentiments by external gesture, are assigned to you."
"The source of victory for kings indeed comes from a concealed counsel by ministers, who are well-versed in political sciences and who can hide their thoughts within themselves. I hope you do not fall a prey to excess of sleep and do wake up at appropriate time. I hope you contemplate during the later half of the night, about the adroitness of an action."
"I hope that you do not deliberate alone nor indeed with numerous men. I hope your decision arrived at by you through such deliberation does not flow to the public (even before it is carried out)".
"O, Bharata! I hope considering your interest fully, you launch an undertaking, which has maximum benefit with minimum coast and indeed do not delay it further. I hope the other kings know your entire undertakings only after they have been successfully completed as well as those which have taken a shape, but not your proposed undertakings."
"My darling! I hope that others are not knowing, by their enquiries or strategies or by any other approaches not mentioned, the details of discussions you make with your ministers. I hope you solicit for one wise man rather than for a thousand stupids for, a wise man can be of a great help to you in difficult matters."
"Even if a king employs thousands or tens of thousands of fools, they will not be helpful to him. Even one wise, valiant sagacious and efficient minister alone can cause to secure a great prosperity to the king or to one who enjoys royal authority."
"I hope that superior servants are assigned superior works only, mediocre servants in mediocre works and inferior servants in inferior works. I hope you are appointing those ministers, who are eminent incorruptible, born of the fathers and for bears of good family and who are full of integrity in matters of great importance."
"O, Bharata! I hope your ministers do not watch as mere witnesses, while your subjects in the kingdom wielding tremble with great fear, under your inflexible wielding of the scepter. I hope those who perform the sacrifice do not hold you in contempt, as one who accepts terrible gifts; as one who is fallen, as women hold in contempt of those highly lustful men."
"He, who does not slay a physician skilled in ways and means of aggravating a disease, a servant intent on bringing disgrace and a valiant warrior seeking kingly power, is *himself) slain by them. I hope an army-chief, who is cheerful, wise, courageous, valiant, well-behaved, born in a good family, who is beloved by his subordinates and efficient, is selected by you."
"I hope those warriors, who are excellent strong, skilled in war-face, whose excellent actions were seen before and the most courageous ones are duly honoured and respected by you. I hope you are regularly giving your army, the daily provisions and the suitable salary to them, without any delay."
"When there is delay in giving bread and wages, the servants become incensed against their master and become corrupt; and that is said to be a great unfortunate occurrence. I hope all the foremost descendents of your race (kshatriyas) are devoted to you and do they lay down their lives steadfastly for your sake?"
"I hope that a knowledgeable man, living in your own country, a wise man a skilled person endowed with presence of mind and the one who knows how to speak to the point, is selected as an ambassador by you. Do you get to know through three spies, each unacquainted with each other, about the eighteen* functionaries of the enemies and the fifteen functionaries of your own side?"
"O, slayer of your Foes! I hope you do not forever think lightly of your foes, who are weak and having been expelled, return again. I hope are not honouring the materialistic brahmins, My dear brother! These men are skilled in perverting the mind, ignorant as they are and thinking themselves to be learned."
"Reaching to their logical acumen, these men of perverted intellect preach meaninglessly, in the presence of eminent books on righteousness. I hope you preserve the City of Ayodhya, furnished with everything and flourishing, that was formerly inhabited by our heroic ancestors, O my dear brother, that is worthy of its name, with its fortified gates, its elephant horses and chariots that fill it, with its brahmins, warriors and merchants in thousands, ever engaged in their respective duties, with its noble citizens self-controlled and full of energy, with its palaces in various shapes and the learned who abound there."
"I hope that the kingdom, adorned with peaceful places rich in temples and sheds where water stored for distribution to passers-by in tanks, with happy men and women, graced by social festivities, with land well-tilled, abiding in cattle which are totally free from cruelties, the agricultural land not exclusively fed by rains, which is beautiful and is purged of beasts of prey, which is completely rid of fears, studded with mines, a destitute of sinful men, and well-protected by our fore-fathers, is prosperous and an abode of happiness."
"Are you cherishing all those who live by agriculture and cattle-rearing, O, dear brother! The people living on agriculture and cattle-rearing indeed prosper well. I hope their maintenance is being looked after by you, in providing what they need and eschewing what they fear. All the citizens are indeed to be protected by a king through his righteousness."
"I hope you are pacifying the women well. Are they protected by you? I hope you are not believing the words of these women and not telling them the secrets. Are you supervising the woods inhabited by elephants? I hope female elephants are there to you in good number. I hope you are not simply satisfied with the existing population of female elephants, horses and male-elephants."
"O, Prince! Do you, regally adorned, appear before the people on rising each morning, on the great high way? I hope that all your servants, in your presence, do not adopt a disrespectful attitude or on the other hand all of them do not hasten away on seeing you. Ofcourse, a middle course only in the principle to be followed in this matter."
"I hope all your citadels are quite full of money, grain, weapons, water and mechanical contrivances as well as artisans and archers. I hope your income is abundant and expenditure, minimum. I hope your treasure does not reach undeserving people, O, Bharata!"
"I hope that your expenditure goes for the cause of divinity, manes, brahmins, unexpected visitors, soldiers and hosts of friends. If one of noble work, despite his honesty and integrity, is falsely accused of some offence, I hope he is not killed impatiently, without enquiry by those well-versed in law-books."
"O, foremost of men! If a thief is seen and even caught at the time of his act on sufficient ground and interrogated-I hope, he is not released from greed of wealth. O, Bharata! I hope that your well-educated ministers examine a case dispassionately when a contention occurs between a rich man and a poor man, after studying the situation carefully."
"The tears fallen from those who are the victims of false accusations, O Bharata, destroy their sons and herds of those who are indifferent to justice, merely for the sake of pleasure. I hope that you seek to conciliate by the following three means, viz. gifts, a loving mind and polite words- the aged, the children and the foremost physicians."
"I hope you greet your teachers, the elderly, the ascetics, the deities; the unexpected visitors, the trees standing at cross roads and all the brahmins of auspicious life and conduct. I hope you do not abrogate virtue by your excessive devotion to wealth or your excessive devotion to wealth or your earthly interests by your over-emphasis on religion or both your religious and secular interests by your self-indulgence in pleasure, greed and gratification of the senses."
"I hope your pursue wealth, religion and the delights of the sense dividing them all according to time, O Jewel among the victorious, the one who is conversant with the proper time and O, the bestower of boons! O, the one who is endowed with great wisdom! I hope that brahmins versed in the knowledge of the scriptures, the inhabitants of town and the country pray for your happiness."
Do you eschew the following fourteen for of kings -viz. atheism, falsehood, anger carelessness, procrastination, disregard of the wise, sloth, bondage to the five senses, himself alone devoting thought to the affairs of the state (without consulting the ministers), taking counsel with those of perverted insight; failure to undertake the projects already decided, failure to keep secrets, failure to utter auspicious words (at the beginning of an undertaking), and rising from one's seat (indiscriminately) to receive all.
"O, the very wise Bharata! I hope you understand the following and deal them properly the ten evils(1), the five kinds of fortifications(2), the four expedients(3), the seven limbs of state(4), the eight evils (born of anger), the three objects of human pursuit(5), the three branches of learning(6) subjugation of the senses, the six strategic expedients(7) adversity brought about by divine agencies(8), and by human agencies(9), the twenty types of monarches(10), and the entire population of the kingdom, setting about an an expedition, drawing up an army in a battle-array and the two bases viz, peace and war.
(1). Ten evils attendant on royalty to be eschew. Hunting, gambling, sleeping during the day, lustfulness, inebriation, pride, calumny, lounging about idly or aimlessly, diversions such as singing and dancing. (2). Five kinds of fortifications: By moat, high bank, trees thickly planted, a space destitute of grain or provisions, the turning of waters. (3) Four expedients:- Making peace, liberality, sowing dissension, chastisement. (4) Seven limbs of state king, ministers, friends, treasure, territory, forts and an army. (5) Three objects of human pursuit: Religious merit, material wealth and sensuous enjoyment or the three kinds of power (viz. energy, power of dominion, power of counsel) (6) Three branches of learning: the three Vedas, the knowledge relating to agriculture, commerce and other vocational pursuits and political science. (7) Six strategic expedients: Coming to terms with the enemy, waging war against him, marching against him, biding one's time to seek a favourable opportunity, causing dissension in the enemy's ranks, seeking protection of a powerful ally. (8) Adversity brought about by divine agencies: Fire, water in the shape of excessive rains or floods, epidemic or endemic diseases, famine and pestulence, earthquakes and Tsunamis. (9) Adversity brought about by human agencies: officials, thieves, enemies, king's favourites and king himself, when acutated by greed. (10)Twenty types of monarchs (who are not worth-negotiating with):1. a king who is yet a child. 2. Aged. 3. Who has been ailing for a long time. 4. who has been ostracised by his own kith and kin. 5. ho is characterized by a cowardly attitude. 6. who is surrounded by cowards. 7. who is greedy. 8. has greedy associated. 9. who has estranged his ministers and others. 10. who confers with fickle-minded persons 11. who speaks ill of divine begins and brahmins; 12. who is extremely indulged in sensuous pleasures and luxuries; 13. who is ill-fated; 14. a fatalist (who believes that all things are pre-determined or subject to fate); 15. who is afflicted by famine and; 16. by military reverses; 17. who (mostly) remains away from home; 18. who has numerous enemies; 19. who is in the clutches of adverse times and; 20. who is not devoted to truth and piety.
"I hope that you consult with three or four ministers as mentioned in scriptures any proposal collectively and singly with each of them in secret. Do you find advantages in your study of Vedas? Are your acts, production of fair results? Do you benefit from the company of your consorts? Has your learning been fruitful?"
"O, Bharata! I hope that your conviction, is the same as mentioned by me in the foregoing verses, which is conducive to long life, fame, religious merit, enjoyment and wealth. Do you follow the common practice, which our fore fathers observed and which is in accord with the path of the virtuous and which is distinguished in itself."
"I hope you do not eat by yourself nicely made eatable and do you share it with your friends, who seek it? A wise and learned king, having obtained and ruled the entire earth, properly by righteousness and by administering justice to the people, indeed ascends to heaven when detached from the mortal body."
Thus completes 100th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 101
| Rama asks Bharata why he has come to the forest, wearing robes of bark and antelope skin, abandoning Ayodhya kingdom. Bharata informs Rama about Dasaratha's death and requests Rama to take over the kingdom, endowed to him as per succession. Rama says that since king Dasaratha allotted two different duties to the two of them one enjoining the exile of his elder brother being binding on him and the other bequeathing the kingdom to Bharata, they must be implicitly obeyed by both of them. |
Rama along with Lakshmana, his younger brother, began to question Bharata, his brother who was devoted to elders (as follows):
"I desire to hear from you, why you have come tot his place in robes of bark and an antelope-skin. You ought to tell me all about the purpose for which you entered this place, clad in deer-skin and matted hair, relinquishing the kingdom."
Thus questioned by the high souled Rama, by closely embracing him again, Bharata with joined palms answered as follows:
"O, noble brother! Our father the mighty armed, after performing a deed must difficult to perform, and having abandoned us has gone the divine region; he died of grief on account of separation from his son."
"O, tormented of foes! As urged by his wife and my mother Kaikeyi;, our father committed this great sin that has taken away his own reputation. Without having plucked the fruit of kingdom, widowed and emaciated with grief my mother will fall into the most terrific hell. Grant me, who am your true servant, a favour! This very day, as Indra the Lord of celestials himself, receive the royal anointing! Grant all these people and these widowed Queens, who have come here to see you, this felicity!"
"O, Prince! For that reason, accept the throne that is befitting; endowed to you as per succession and that is yours by right fulfill, as your should, the desires of your friends. Bring the widowhood of the entire world to an end by becoming her Lord, as does the immaculate moon to the autumn-night. Grant this grace to your brother, who prostrates at your feet along with your ministers is both your discipline and your slave."
"O, Tiger among men! You cannot disregard this unbroken kingdom, which is eternal, ancestral and honoured."
Thus speaking, the mighty armed Bharata, with tears, once again seized Rama's feet in great honour, as per precept. Rama embraced his brother Bharata, who sighed again and again like an elephant in rut, and spoke as follows:-
"How should a man of noble birth, rich in Sattva (goodness), dignified and who has observed sacred vows like myself, commit sin for the sake of a mere kingdom? O, Bharata the annihilator of enemies! I do not see the slightest fault in you and you should not reproach your mother for a childish action."
"O, Bharata the highly intelligent and the faultless man! It is incumbent always on the part of the elders to act freely with reference to their wives and progeny. Since it was said thus by virtuous men in this world, we should all, women children and disciples, obey our Lord; this must be known to you. The great king is the master, who has a discretion either to make me reside in the forest, wearing bark robes and a black antelope skin or to sit on the throne, O gentle brother!"
"O, excellent among the supporters of law and the virtuous! The same degree of respect is to be paid to our mother, as is due to our father, who is honoured by all. How can I do otherwise, while both my parents of virtuous nature ask me to go to the forest? It is for you to occupy the throne in Ayodhya that the world reveres and it is for me to occupy this Dandaka forest, wearing bark robes. Having commanded thus, the emperor Dasaratha with a great splendour, made the division of duties in this manner (for us two) in the presence of the people and then ascended to heaven. That pious souled king, the preceptor of the world is the standard authority for you and you have to enjoy the share given by our father accordingly. I, for my part, shall enjoy the share given to me by our high-souled father for fourteen years, taking my abode in Dandaka forest, O gentle brother!"
Thus completes 101st Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 102
| Bharata replies that it is an established practice for the eldest son to become a king and requests Rama to come to Ayodhya and get crowned in the kingdom for the welfare of Ikshvaku race. Bharata requests Rama to offer traditional libations of water to their deceased father, who died with the thought of Rama alone, absorbed in his mind. |
Hearing Rama's words, Bharata replied as follows: "What will the discharge of royal duties amount to me, who is outside of that code?"
"O, the foremost of men! O, Majesty! It has been ever the established tradition in us that while the elder son is there, the younger one cannot become a king."
"O, Rama! Therefore, come to the prosperous Ayodhya along with me and get anointed in kingdom for the welfare of our race. The king, whom people speak of as a human being and whose conduct is in conformity with righteousness and worldly prosperity, they declare as super- human, is conceded by me as a god-head. While I was there in Kekaya kingdom and you had proceeded tot he forest, the king Dasaratha, the revered one who was given to the performance of sacrifices and was honoured by the virtuous, has gone to heaven."
"Hardly were you gone with Seetha and Lakshmana, than the king succumbed to misfortune and grief and ascended to the most sacred heaven. Arise, O the Tiger among men! Let the traditional libations of water be offered to our father. Shatrughna and I have previously done it."
"O, Rama! It is said that the one given by an affectionate son becomes measureless and you undoubtedly are beloved to our father. Entirely abandoned by you, lamenting about you, desirous of beholding you, being not able to turn away his mind absorbed in you alone, immersed in grief of you and recollecting you, your father died."
Thus completes 102nd Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 103
| Rama fainted away, after hearing the news of his father's death and is brought back to consciousness by Bharata and others who sprinkle water on him. Rama laments in various ways. Bharata consoles him. Rama in turn consoles Seetha who is weeping. Rama painfully reaches the River Mandakini, offers water and balls of food to the spirit of his departed father and returns to the hut. The crying sounds of those brothers mourning for their dad father with Seetha created and echo in the mountain. Hearing their cry of distress, the troops approach Rama, who receives them all with affection. |
Hearing those mournful words relating to the death of his father, spoken by Bharata, Rama fainted away. Those unpleasant thunder bolt of words spoken by Bharata, like a thunderbolt released by Indra the Lord of celestials in a battle, Rama the tormentator of his enemies, stretched forth his hands and fell on the ground, in the same manner as a tree covered at extremities with blossoms was cut off by an axe in the forest.
Seeing Rama lying on the earth, has the lord of the earth, like an elephant crushed by a land slide on a bank where he was sleeping, those brother along with Seetha approached him from all sides and weepingly sprinkled water on him. Coming to his senses again and tears falling from his eyes, Rama began to speak much plaintively.
Hearing that the King and his father had ascended to heaven, the virtuous. Rama spoke the following words, consistent with righteousness to Bharata: "What should I do with Ayodhya, now that my father reached the end of his life? Who will rule that Ayodhya, which is bereft of that excellent king? In my misfortune, what can I do for that high-souled one? He died of grief on my account and I did not perform the last rites for him! O, Bharata the faultless one! Alas! Happy are you, by whom as well as by Shatrughna the king was honoured by all obsequial rites! Even after the end of my exile, I do not want to return to Ayodhya which is in a disarranged state, deprived of a chief and made bereft of a king."
"O, Bharata the tormentator of foes While our father has gone to the other world, who will counsel me when my exile in the forest is over? Formerly, seeing my good conduct, our father used to address me in words of praise; from whom now shall I hear those words delightful to the ears?"
Having spoken thus to Bharata, Rama went to seek out his consort, whose face resembled the full moon, and overwhelmed with grief, spoke to her as follows:- "O, Seetha! your father-in-law is dead. O, Lakshmana! You have become bereft of your father. Bharata is informing a sorrowful news of the emperor being dead."
While Rama was uttering those words, copious tears caused to flow then from the eyes of those sons of Dasaratha. Then, all those brothers consoled Rama very much and said to him, "Let us offer libations of water for our father, the Lord of the earth."
Hearing that her father-in-law, that great monarch had ascended to heaven, Seetha was unable to see her husband through eyes filled with tears.
Rama consoled that Seetha who was weeping and himself stricken with grief, spoke to the lamenting Lakshmana as follows: "Bring the crushed pulp of Ingudi Tree and bring a piece of bark for being wrapped about my loins and another for being used as my loins and another for being used as an upper garment, so that we may proceed to offer libations of water for our magnanimous father. Let Seetha walk in the front and you follow after her nearby. I shall follow in the rear. This indeed is the most terrible procession."
Then, their faithful companion Sumantra versed in the spiritual science, endowed with great intelligence, kind, self-controlled and glorious, and deeply devoted to Rama, consoling him and his brothers, took Rama by the hand and helped him descend to the auspicious River Mandakini. The illustrious Rama and others painfully reached the River Mandakini, that stream of sacred fords, the enchanting one always covered with flowers, coming to a blessed ford, free from mud and offered the lustrual water to the king, saying "Father! May this prove agreeable to you."
Holding together in the form of a hollow his palms full of water and turning his face turned towards the southern quarter and weeping the great prince pronounced the traditional words saying: "O, Tiger among men! May this water without taint and incorruptible at the moment that I offer it to you, reach you in the region of your ancestors where you are."
Thereafter, the glorious Rama, resending the bank of Mandakini River along with his brothers, offered balls of food to his father. He placed the pulp of the Ingudi tree mixed with the pulp of plums on a mat of Kusa grass and overcome with sadness, weeping, spoke the following words: "O, Great King! Be pleased to partake of this, which we eat for, that which man eats, is also consumed by his gods."
Rama the tiger among men then re-ascending by the same path on the banks of the river reached the charming summit of Chitrakuta mountain. Gaining the door of his leafy hut, Rama the Lord of the earth then embraced Bharata and Lakshmana with his arms.
From the sound of the cry of those brothers with Seetha, which resembled like the roaring of lions rose an echo in the mountain. Hearing the tumultuous clamour by those mighty heroes as, weeping they completed the libations of water to their father, Bharata's army got alarmed.
Those troops of Bharata also said, "Assuredly, Bharata has joined Rama and this is a great sound only of their wailing, as they mourn for their dead father."
Leaving their tents all of them having but one thought, went running in the direction of that sound instantly. Some went on their horses, some others on their elephants, some in their chariots covered with ornaments while the youthful people went on foot. In their longing to see Rama, whose absence though recent, seemed so long a period for them, the whole people ran towards the hermitage. Eager to see those brothers re-united there, they went hastily by various means of transport, either by hoofed animals or by wheeled vehicles.
Trodden by many vehicles, beasts and chariots, that land emitted a tumultuous noise, as a sky during the conjunction of clouds. Frightened by that noise, the wild elephants, surrounded by female elephants, perfuming the quarters with the scent of their ichor, went to another wood from there.
Boars, wolves and lions, buffaloes, snakes, monkeys, tigers, Gokarnas and Gavayas (two distinctive species of deer) along with spotted deer felt frightened. The ruddy gooses, water-fowls, swans, Karandavas ( a sort of ducks), herons, male cuckoos and cranes, utterly confused made it to various directions. The sky filled with birds that had been frightened by that noise and the earth covered with men, both looked beautiful at that moment.
Suddenly then, the people beheld the illustrious and the sinless Rama, sitting on the bare earth. Abusing Kaikeyi and Manthara, those people turned up with their faces bathed in tears. while approaching Rama. Seeing those people thus deeply afflicted their eyes suffused with tears, Rama knowing what was right, embraced them like their father and mother.
Rama embraced some men there, while some others offered salutations to him. Approaching them on that occasion, the king's son received them all including his friends and companions. The tumult of those magnanimous persons lamenting, resounded over the earth and in the sky, reverberating through the mountain caves and in all quarters like the continuous beating of drums.
Thus completes 103rd Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 104
| Preceded by Dasaratha's wives and others, Vasishta advances to the hermitage of Rama. Kausalya, on the way, shows to her co-wives the balls of Ingudi fruit-pulp offered to the spirits of Dasaratha by Rama on blades of Dabha grass, the raised spikes of which pointed towards the south; along the bank of Mandakini River. Kausalya was stricken with anguish for her deceased husband. Reaching the hermitage, both Rama and Lakshmana hold the feet of the Queens in salutation. Kausalya feels sad at the fate of Seetha in the forest, when the latter touches her feet. Rama holds the feet of his preceptor and takes his seat. Accompanied by his ministers, Bharata also sits nearby. |
Eager to see Rama again, Vasishta approached that place, preceded by Dasaratha's wives. The king's wives, while moving slowly towards River Mandakini, saw the ford there, being frequented by Rama and Lakshmana.
With a gloomy and emaciated face, filled with tears, Kausalya spoke to Sumitra and other royal women (as follows):
"This is the ford, located in the eastern region of the forest, frequented by Seetha, Rama and Lakshmana, banished from the kingdom; those unfortunate persons of illustrious exploits who have no country. O, Sumitra! Lakshmana, your son always draws water himself from here unwearyingly for the sake of my son. Through engaged in an inferior act (of carrying water), your son is not to be censured because all that service rendered to his brother is enjoined with virtues. Your son too, who is not accustomed to such pains, will indeed be relived now of this mean, wretched and laborious task."
The large-eyed Kausalya observed a ball made of Ingudi pulp, which was placed by Rama in honour of his father on the ground, on a heap of Darbha grass, the raised spikes of which pointed towards the south.
Seeing that ball of food placed on the ground by the unfortunate Rama for his father, the Queen Kausalya spoke to all those wives of Dasaratha (as follows):
"See this ball of food offered traditionally by Rama in honour of his father, the high-souled Dasaratha the Lord of Ikshvaku race. I do not consider this offering as befitting for that great-souled king, who was like unto a God and who lived amidst every pleasure. How can that Lord of the earth, Dasartha, equal to the Lord of celestials and a mighty man, having enjoyed the earth with its four quarters, the boundaries of which are the oceans, eat a cake of Ingudi pulp? I do not consider any thing painful to me on earth than when Rama the man of fortune offering a cake of Ingudi pulp to his father. Seeing this offering, a cake of Ingudi pulp, of Rama to his father, why does my heart not break into a thousand pieces with anguish? It indeed occurs to me that the saying among men that the food eaten by man is also consumed by his Gods is true."
Consoling Kausalya thus afflicted by grief, Kausalya's companions then proceeded further and saw Rama in his hermitage, who resembled an Immortal driven out of Paradise. Beholding Rama bereft of all enjoyments, his mothers agonized as they were with grief, emitted cries and allowed tears to flow.
Rama, the tiger among men, true to his promise raised up and took hold of the auspicious feet of all his mothers. Those large-eyed Queens, by means of their pleasantly touching soft fingers and palms as well as charming hands, wiped the dust from Rama's back.
Seeing all those mothers, the wailing Lakshmana too slowly paid obeisance devotedly to them all by bowing to each in turn, immediately after Rama. All Dasaratha's wives manifested the same affection towards Lakshmana, who was born of Dasaratha and exceedingly handsome, as they did to Rama.
Then, the grief-stricken Seetha, her eyes filed with tears, also touched the feet of her mothers-in-laws and stood before them.
Kausalya embraced the miserable Seetha as a mother her daughter, she who was emaciated because of her stay in the forest and afflicted with grief, and spoke the following words: "How has the daughter of King Janaka, the daughter-in-law of King Dasaratha and Rama's wife, fallen into such a wretched plight that she is living in a desolate forest? O, Seetha! Seeing your face, like a lotus withered with heart or a faded lily or gold defiled with dust or a moon hidden by the clouds, the fire of grief produced by the firewood of adversity and existing in my mind burns me severely."
While the sorrowful mother was speaking thus, Rama the elder brother of Bharata approached Vasishta and took hold of his feet in salutation. Then, Rama holding the feet of that priest, who was equal of Agni the fire and endowed with very great splendour, even as Indra the Lord of celestials would clasp the feet of Brihaspati, sat down by his side. Then, after Rama and Vasishta sat, Bharata the pious man along with his counsellors, the leading citizens, warriors and virtuous people seated himself at a lowel level at a proximity to Rama.
Seeing Rama in the garb of an ascetic, radiant in majesty, the extremely powerful Bharata, paying obeisance to him with joined palms, then took his place in his presence, as the devoted Indra the Lord of celestials sits before Brahma the Lord of creation. A highest curiosity arose in the minds of those worthy men (assembled there) as to what persuasive words Bharata at that moment would utter, while addressing Rama, having offered salutation and homage to him.
That Rama endowed with truth and forbearance with Lakshmana who was bestowed with magnanimity and the pious Bharata, surrounded by his companions, were as resplendent as the three sacrificial Fires (known by the names of Garhapatya, Ahavamiya and Dakshina), accompanied by the superintending priests.
Thus completes 104th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 105
| Bharata requests Rama to oblige him by accepting the kingdom of Ayodhya, being offered by him back to Rama with the concurrence of Kaikeyi, eventhough bestowed on him by their deceased father. Rama consoles Bharata, saying that death is inevitable for living beings and they should not grieve for their deceased father. Rama asks Bharata to control his grief and go back to Ayodhya to shoulder the burden of rulership there in order to the command of their deceased father and that Rama himself would obey his father's command by staying back in the forest. |
While those lions among men amidst a host of friends were lamenting, that night elapsed with a much difficulty. When the beautiful dawn broke, Rama's brothers along with their companions, having made their offerings and recited their prayers on the banks of River Madakini, approached Rama. Sitting in silence, no one uttered a word. Bharata, on his part, amidst his companions, addressed Rama as follows:
"My mother has been consoled (by you) by giving this kingdom to me. I am giving back that kingdom to you. Enjoy it without hindrance! As a dam breached by a great on-rush of water during a rainy season cannot be repaired so easily, this great continent cannot be defended by any one other than you. As a donkey cannot emulate the tempo of a horse, or an ordinary bird the movement of Garuda (a kind of falcon), neither can I follow in your footsteps, O, Lord of the world!"
"O, Rama! Know his life to be blessed forever, on whom others depend Life is, however, difficult for him who depends on others for this life. As a tree planted by a man may grow and with its great branches and immense trunk, become inaccessible to a dwarf, yet though it may come to flowering, does not bear fruit, it yields no pleasure for him. O, mighty armed! You ought to understand the import of this simile and being the distinguished Lord of all, may you guide us, your servants!"
"O, emperor, the conqueror of foes! May all behold you, shining resplendent on all sides like the sun, seated on the throne! O, Rama! May the elephants, intoxicated with ichor be heard trumpeting on the highway, when you do return and the women of the inner apartments rejoice, all happily joined together."
Hearing the words of Bharata, who was thus appealing to Rama, the various people of the city in approbation, said "Excellent! Well said!"
On seeing the illustrious and sorrowful Bharata thus lamenting, the prudent and self-composed Rama began to console him as follows: "Man is not able to do what he wills. He is not the Master A fixed form or name drives him hither and thither. All that is piled up, is finally disbursed. What rises, ends in a fall. Union ends in separation. Life ends in death. How a ripe fruit does not fear for anything other than its falling, so also a man once born, does not fear for anything other than his death."
"As a house that is solidly constructed ultimately falls into decay, human being too is subject to age and death. The night that has passed, does not return and the bountiful River Yamuna just marches on towards the all-sufficient abounding in water. The passing days and nights in this world quickly decrease the life-span of all living being as in the summer, the rays of the sun dry up the water (in a pool)."
"You grieve for yourself. Why do you grieve for another? Even while you stay at home, or departed to another place, your life-span gets shortened. Death walks just with us (as we walk) and sits with us (as we sit). Having traveled a very long distance (with us), death returns along with us (as we return)."
"When folds have appeared on limbs and hair have turned grey; on what expedient can a man having got decayed with age, come back to the original splendour? People are delighted when the sun has risen and also when the day ends. But they are not able to perceive the waning in their life-span."
"Seeing the onset of season, people rejoice, as though it has come something newly. But the succession of the seasons devours the life of being. As pieces of drift-wood floating on the ocean come together for a span, so wives, children, kinsmen wealth and property come together for a while and part with us. Their parting in deed inevitable. Here, no being can escape its destiny ( in the form of birth and death). For that reason, the power to avert his own death does not ingrain in a man mourning for a dead person. As a caravan is passing on a road, one stationed at the way-side says, I too will come behind you. In the same manner, we should inevitably follow the path taken by fathers and fire fathers. Why a man who obtained that path, for which there is no return, distress himself."
"While the age rushes on, without any return like a flowing river, one's self should be employed in a pursuit leading to blessedness. It is said that beings are meant to be happy? The king Dasaratha, our pious minded father performed almost all auspicious sacrifices and paid plentiful sacrificial fees (to the officiating priests and Brahmins) and went to heaven."
"Our father reached heaven because he maintained his servants properly, protected his subjects and realized the taxes in the manner prescribed by scriptures from them. Our father, the king Dasaratha obtained heaven because of his auspicious acts and performing sacrifices involving heavy sacrificial fees."
"Having performed many types of sacrifices, enjoying worldly pleasure abundantly and having obtained a long and virtuous life, king Dasaratha reached heaven. O, dear brother! King Dasaratha, our father who was treated with respect by all virtuous men and who secured excellent life-span and enjoyments, is not to be pitied."
"King Dasaratha, our father, having abandoned his worn-out human body, indeed has attained the celestial state, by which he can stroll in the realm of Brahma (the highest heaven). No wise, learned and exceptionally clever man, would weep in such a manner, such as I and you, about the emperor."
"The wise, who are steadfast, should indeed relinquish these sorrows, lamentations, weeping and such other states of misery. Be composed, O Most eloquent of orators! Control your grief, return to the City of Ayodhya in order to obey the command of our father, the subduer of his senses. I also will fulfill the command of our father, the venerable man in that very place, where I have been ordered to stay by that king Dasaratha of virtuous deeds."
"O Bharata the Vanquisher of Foes! It is not justifiable for me to violate the command of our father. You also must honour it to the end, for it comes from our father, out own blood. O, Bharata! Hence, I shall conform to the honourable word of our father, the practiser of virtue, by my act of dwelling in the forest. O, Tiger among men! Thus should a pious man act, who seeks to harm none, who is obedient to his elders and who aspires to conquer the higher world. O, excellent among men! perceiving the virtuous conduct of our father, the King Dasaratha, act in conformity to your own nature."
Having uttered in about an hour, these meaningful words in this manner to his younger brother on the need of obedience to his father's will, the magnanimous and the mighty Rama became silent.
Thus completes 105th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 106
| Bharata requests Rama, giving various reasons, to accept the throne of Ayodhya. He abuses his deceased father for having transgressed the righteousness merely for a fear of wrath from Kaikeyi and requests Rama to reverse that transgression of righteousness. Bharata takes a vow not to return to Ayodhya but to continue to stay in the forest in case Rama did not heed to his request. Rama's mothers also join Bharata and urge Rama to grant his request, when they find Rama lukewarm in the matter and insistent on implementing the words of his deceased father. |
When Rama thus kept silent after uttering those meaningful words as aforesaid, the pious Bharata for his part addressed to virtuous Rama who was fond of people conformable to justice at the banks of that River Mandakini.
"Who, in this world, is endowed with such qualities like you, O annihilator of enemies! Neither does sorrow disturb you nor does joy enrapture you. You are highly honoured by elders and you clarify your doubts from them. "By what should he be moved, who looks on life and death, misfortune or prosperity with an equal eye? O, King! He who knows the totality of time as you do, ought not to feel despondent even on meeting with adversity."
"O, the magnanimous Rama! you are equally strong as celestials. You are true to your promise, all-knowing, all-viewing and endowed with understanding. Even the most fearful calamity ought not to attack you, endowed as you are, with such attributes; and recognizing the birth and end of all beings. The sinful deed, committed by my mean mother for my sake during my absence, was not to my liking. (Hence) be gracious to me."
"I am bound by the chains of morality. For that reason, I do not kill with a severe punishment, my mother who was of perverse conduct and worthy of retribution. How can I, born of Dasaratha of noble birth and deeds and conversant of right and wrong, do the most wicked and horrible act?"
"The King Dasaratha was my preceptor, had several sacrificial performances to his credit was aged, was my father, equal to a deity and is now dead. Hence, I cannot reproach him in an open assembly. O Rama the knower of piety! What man who knows the principles of righteousness, would commit such an improper act, bereft of one's interest and duty, in order just to please a woman?"
"There is an ancient saying that at the time of death, beings lose their judgment. The king, acting as he did, has made this saying indeed true in the eyes of the world. This transgression of righteousness was done by our father for fear of anger (of Kaikeyi) or through infatuation and over-haste. You do keep in view a noble purpose and reverse that transgression."
"A son who honours only a good deviation (from righteousness) of a father is accepted as a real son in this world. He who acts otherwise than this would be facing a quite reverse situation. You be that real son. Do not lend yourself to the infamous act, committed by our father, which in this world, confident men freely condemn. "Save Kaikeyi and me, our father, our friends, our relatives, all the urbanites and the villagers as well as the entire kingdom. Where is the forest and where is the princely dignity? Where is the matted hair and where is the protection of a kingdom? You ought not to do such a contradictory act."
"O, the highly enlightened hero! The first duty of a warrior is indeed to get crowned, so that he may then protect his subjects. Which man of warrior-caste would set aside his manifest duty and practise a virtue that gives doubtful result, which does not promise happiness, which has a mental restraint and which is uncertain? If you desire to pursue a virtue alone; although born of pain, then take pains while protecting the four castes as per tradition, by recourse to righteousness."
"O, Rama the knower of righteousness! The knower of what is right indeed tell that the life of a house-holder is the noblest of all the four* stages of life. How can you abandon it?"
*Four Stages of life Brahmacherya (student-life); Garhasthya (life of a house-holder); Vanaprastha (life of a hermit); Sannyaasa (Life of an ascetic).
"I am indeed junior to you in the point of learning, situation and by birth. How should I rule the earth, while still you are living? I, a mere child, who am devoted of intelligence and virtues besides placed in an inferior position, cannot even live without you."
"O, Rama the knower of righteousness! Rule this entire kingdom belonging to your father, without distraction, without hindrance and as per the conduct prescribed for you along with your relatives."
"Let all the king's ministers along with Vasishta and other priests well-versed in sacred formulas, crown you, the knower of sacred texts, here itself. You, having been crowned thus, may proceed to Ayodhya along with us to rule it, like Indra the Lord of celestials, having conquered all the worlds with his might, proceeds to his kingdom along with celestials."
"You shall discharge the three obligations subdue all the enemies, gratify the wishes of all your friends and you alone rule me in Ayodhya.
Three obligations to the Gods, the Ancestors and Brahmins.
"O, excellent among men! Wipe off my mother's curse today and protect our venerable father from his sin. I request you by bowing my head before you. Show compassion on me and on all our relatives as Lord Shiva ( the Supreme Deity) on all beings. Else if you disregard my entire request and move again into the forest form here, I too will go along with you."
Even while being propitiated by Bharata as above, by bowing his head duly sinking in his spirit, the illustrious Rama, the Lord of the earth was still abiding in the words of his father and did not feel inclined to return to Ayodhya. Seeing that wonderful staunchness in Rama, the people of Ayodhya felt sorrowful and at the same time, experienced joy. They became distressed that he was not going to Ayodhya and felt rejoiced to see his firmness of resolve. The priests, citizens and elders of that multitude as well as Queens, distracted and weeping bitterly, acclaimed Bharata who was then speaking thus, duly prostrating himself before Rama and added their supplications to Rama.
Thus completes 106th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 107
| Rama reveals to Bharata that Kaikey's marriage, stating that Dasaratha would confer the kingdom as a marriage-dowry. Rama also adds that Kaikeyi also received the promise of two boons from Dasaratha as a token of his pleasure and gratitude for the help Kaikeyi rendered during the conflict long ago between gods and demons. Rama further informs Bharata that according to that promise, Kaikeyi asked for the two boons, one for Bharata's throne and another for his own exile to the forest. Rama requests Bharata to make Dasaratha's promises true and asks him to return to Ayodhya and assume its ruler ship. |
Thereafter, the illustrious Rama, highly respected among his fraternity, (as follows) to Bharata who was speaking as aforesaid among his relatives. "These words, which you have spoken are worthy of you, the son of Dasaratha the excellent king, born through Kaikeyi. O, My brother! Long ago, when our father married your mother, he promised your maternal grandfather that he would confer his kingdom as an exceptional marriage-dowry. Thereafter, in a conflict between Gods and demons, your mother received the promise of two boons from the efficient lord of the earth, King Dasaratha, as a token of his joy and gratitude."
"O, Tiger among men! Your illustrious mother of beautiful complexion consequently demanded these two boons from that chief of men, for you the throne and for me the exile to the forest. O, excellent among men! I too, have been enjoined by our aforesaid father to live here in the forest for fourteen years, in accord with granting of boon."
"I as such, without any rival, have come to this lonely forest accompanied by Lakshmana and Seetha in order to carry out the promise given by our father. You too ought, likewise, to make our father, as a person having given a true promise, O Indra (the Lord of Celestials) among kings, by getting yourself anointed to the crown without any delay.
"O, Bharata! For my sake relieve the mighty king from his vow and make both our mother and father happy. "My dear brother! Formerly, an illustrious king named Gaya, while performing a sacrifice in a place called Gaya in honour of his ancestors, chanted the following verse: "Since a son delivers his father from a place of torment (hell) called 'Put', he is named as 'Putra'- 'he who delivers his ancestors from all dangers' To have many virtuous and learned sons is to be desired, since one, atleast among them, who is intimately connected will come to Gaya to perform a sacrifice."
"O, prince! This is the conviction of all the royal sages. O, the efficient and the excellent of men! Therefore, save our father from hell. O, the valiant Bharata! Go to Ayodhya along with Shatrughna and all the Brahmanas and give joy to the people there."
"O, King! I too, without delay, will proceed to Dandaka forest along with Seetha and Lakshmana. O, Bharata! You become the Lord of men. I will become the emperor of the wild beasts of the forest! Return now to the excellent city of Ayodhya full of joy and I also full of joy will enter Dankada Forest!"
"O, Bharata! Let the (royal) white umbrella provide a cool shadow for your head, repulsing the rays of sunlight. I will take shelter comfortably under the abundant shadow of these forest-trees. O, Bharata! The wise Shatrughna is helpful to you. Lakshmana is known to be an outstanding friend for me. We, the four excellent sons, will ultimately make the king true to his promise. Do not get disappointed."
Thus completes 107th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 108
| A Brahmana named Jabali tries to persuade Rama to accept the kingdom by advocating the theory of Nastikas (non-believers), saying that he need not get attached to his father's words and remain in the troublesome. Jabali requests Rama to enjoy the royal luxuries, by accepting the crown. |
A Brahmana called Jabali spoke the following unrighteous words to Rama, who knew righteousness and who was assuaging Bharata as aforesaid. "Enough, O Rama! Let not your wisdom be rendered void like a common man, you who are distinguished for your intelligence and virtue. Who is related to whom? What is there to be obtained by anything and by whom? Every creature is born alone and dies alone. O, Rama! He who clings to another, saying, 'This is my father, this is my mother, he should be known as one who has lost his wits. There is none who belongs to another."
"O, Rama! As one who passes the a strange village spends the night the and the next day leaves that place and continues his journey, so are mother, father, home and possessions to a man; they are but a resting place. The wise do not become attached to them. O, chief of men! You as such should not abandon your father's kingdom in order to dwell in a lonely forest, that is excruciating hard to traverse and full of thorny thickets. Get yourself crowned in the prosperous kingdom of Ayodhya. That city is waiting for you, with your locks duly unfound."
"O, prince! Enjoy the royal luxuries worthy of you. Move around in Ayodhya as Indra the Lord of celestials does in heaven! Dasaratha is none to you nor you in anyway to him. That king is another and your are another. Hence, do what is told by me? The father is only the seed of a being. The sperm and the ovum blend at the right time in the mother's womb, so that a human being is born in this world. The king has gone, where he had to go. This is the fate of all being unnecessarily, you are still frustrated over the matter. I pity all those whosoever, devoted to wealth and religious merit, not other (who are devoted to sense-enjoyment), for, they, having undergone suffering in this life, have met with extermination after death."
"These people say, 'The eighth day should be given up to sacrifices for the spirits of our ancestors.' See the waste of food. What will a dead man eat? If food eaten by one here, reaches another's body, then let a sacrifice be offered for those who are setting out on a distant journey. Will it not become a food on their path? Perform sacrifices, distribute gifts, consecrate yourselves, practise austerity and renunciation' - These writings are composed by learned men for the sake of inducing others to give. O, the highly wise! Arrive at a conclusion, therefore, that there is nothing beyond this Universe. Give precedence to that which meets the eye and turn your back on what is beyond our knowledge. Honour the judgment of the wise and regarding that which is approved by all, accept the kingdom as propitiated by Bharata."
Thus completes 108th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 109
| Rama refutes the atheistic arguments of Jabali and enunciates the importance of truthfulness. He states that truth is God and all virtues follow truthfulness. Rama further adds that there is nothing higher than truth. He announces that he wants to fulfil the command of is father, who was a devotee of truth and stay back in the forest. Jabali replies that just for the sake of convincing Rama to return to Ayodhya, he has spoken the words of a non-believer. |
After hearing Jabali's words, Rama the best among virtuous and upright men spoke with a great devotion and with an undisturbed mind of his own (as follows);
"That which, in your desire to please me, you have counselled, is impossible though it appears to be possible. It is like a forbidden food, appearing to be an agreeable one. He who is unruly, fully invested with ill-conduct, having a bad reputation and seeing differences in everything, does not gain respect from honest men. One's conduct itself explains whether one belongs to a good family or a bad family, valiant or arrogant and chaste or unchaste. What sensible man, able to discern what is just and what is unjust, in this world, would respect me, if I am ignoble resembling as noble, bereft of honesty, impure, having no good qualities but appearing like the one having good qualities, ill-behaved but appearing as well-behaved abandoning righteousness and getting hold of unrighteousness in the guise of piety, creating confusion in the world and disregarding rules of conduct."
"If I behave in this manner faithlessly, to whom can I advise a prescribed conduct? How would I attain heaven? This entire world would follow its own whims, for, whatever the conduct of the kings may be, such will be the conduct of their subjects."
"The eternal royal governance is indeed an assemble of truth and not cruel. Hence, the kingship has the Truth as its essence. The world is established in Truth. Even sages and divine being have respected truthfulness alone. The one who speaks truth obtains the highest position in this world."
"People fear of a person, who speaks untruth, as one fears a snake. Truth is the highest virtue and is stated to be the origin of heaven. Truth is god and all virtues follow truth. All are rooted in truth there is nothing higher than truth."
"Gift sacrifice, oblation, austerities performed and the scriptural texts have the foundation in Truth. Hence, one should thoroughly surrender to truth. One rules over the world. One develops a race. One sinks into hell . One rises high to heaven (according to one's degree of truthfulness practiced). I am true to my promise. Why should I not fulfill the command of my father, who was a devotee of truth?"
"Neither covetousness nor forgetfulness nor pride would cause me to destroy the bond of morality. I shall honour the vow made to my father. Neither gods nor the manes will accept the offerings of those who are wanting in truth, unsteady and unstable in their minds. This is what is taught to us."
"I perceive this virtue i the form of truthfulness as a universal permeation of spirit. That is why, this burden, observed as a vow, has been honoured by good men. I renounce the so-called duty of a warrior, it is injustice under the name of justice, it is practised by petty cruel and covetous men of evil deeds."
"Sin is committed by the body after it has been conceived by the mind and falsehood is spoken with the tongue. Thus, the degrading act is of three types (with body, mind and tongue) The earth, fame, prosperity and fortune indeed woo a man of truth. They constantly oblige the truth: truth should therefore be strictly observed!"
"The logical words, you have made it out to be good, saying 'Do this good thing' as uttered to me, are really unworthy. Having promised before my father about my exile to the forest, how can I fulfill Bharata's words now, abandoning the father's words?"
"A firm promise has been made by me in the presence of my father, when Queen Kaikeyi too became rejoiced. I will proceed with life-journey in this manner, by accepting this dwelling in the forest, by remaining pure in body and mind, having controlled my diet, by feasting the Gods and Ancestors with pure roots, flowers and fruits, with all my five senses fully sated, without any deceit, fully devout and discriminative of what ought to be done and what ought not to be done."
"Having reached this terrestrial globe (the realm of action), only a virtuous act is to be undertaken. The god of fire, the wind-god and the moon-god reap the fruits of their acts. Having performed a hundred sacrifices, Indra the Lord of celestials went to heaven. Having practised severe austerities, the great sages went to heaven."
Hearing that argument of atheism inuntiated by Jabali, Rama the prince with a terrible energy, without tolerating his words, spoke in reproach to him (as follows):
"The virtuous say that truth, piety, valour, compassion for all beings, polite speech and worship of Brahmanas, gods and unexpected guests are the paths to heaven. Therefore the learned, well-instructed in what is to be their greatest advantage; follow their purpose resolutely and fulfill their duty in its entirety properly and attentively, seeking to attain the highest realms."
"I accuse the act done by my father in taking you into his service, you with your misleading intelligence, a firm atheist fallen from the true path. It is an exact state of the case that a mere *intellection deserves to be punished as it were a thief and know an atheist to be on par with a mere intellectual. Therefore he is the most suspectable and should be punished in the interest of the people. In no case should a wise man consort with an atheist."
* It is the word that is responding to the challenge, which we call intellection. Truth/God is very subtle. A mind that is caught in the net of words/arguments cannot understand truth/God.
"Men that lived before you have performed many auspicious acts, abandoning all hopes of reward in this world as well as the next. Therefore, Brahmanas offer oblations in the sacred fire and practise noble deeds. The sages who are devoted to righteousness, associating with men of virtue, endowed with spiritual splendour, practising abundant charity, harm-less and washed free of all taint, are honoured into the world."
"To the high-souled Rama, who never had self-pity and speaking indignantly as aforesaid, Jabali (that brahmana) replied in a fitting manner in words that were beneficial and truthful, which showed his belief in authority of Vedas, the other world and so on."
"I am not speaking the words of non- believers. I am not an atheist, nor is it a fact that nothing exists whatsoever. Perceiving the time, I have become a believer. When the time comes, I will become again just a non-believer. O, Rama! That and this time too came gradually. The words of a non-believer were spoken by me for your sake, to pacify you and to persuade you to return to Ayodhya."
Thus completes 109th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 110
| Vasishta gives details of the creation of the world to Sri Rama. He says that Brahma, in the form of a boar caused the earth to rise from water and from Brahma is created the entire world. He recites the Genealogy of Rama's line. He informs that Aja and Suvrata were the two sons of Nabhaga and it was Aja who begot the virtuous King Dasaratha; Rama's father. Vasishta also informs Rama that i the whole of Ikshvaku race, only the eldest son becomes the king. He requests Sri Rama not to violate this tradition and take over the reins of Ayodhya. |
Recognising that Rama has become angry, Vaishta spoke as follows: "Even Jabali is aware of the going and coming of this world."
He spoke in this manner, on account of his desire that you should return. "O, Lord of the people! Learn from me of the creation of the world! All was water only in the beginning from which element the earth was formed. After that, the self-existent Brahma with all the gods came into existence. Thereafter, that Brahma, assuming the form of boar, caused the earth to rise from water and with his sons of pure soul, created the entire world. The eternal, changeless and imperishable Brahma was begotten from ether and from his was born Marichi. Marichi's son was Kashyapa."
"From Kashyapa, Vivasvan (sun-god) was born. Manu was the son of Vivasvan. Manu for his part, was formerly the lord of creation. Ikshvaku was Manu' s son. The entire fertile earth was given by Manu to Ikshvaku and know that Ikshvaku was thus the first king of Ayodhya! kshvaku's son was known as Kukshi, the illustrious king. Then, Kukshi's son was the valiant Vikukshi."
"To Vikukshi was born the most splendid and powerful son, Bana. To Bana was born Anaranya the mighty armed and the most illustrious son. While this King Anaranya, the most excellent among beings was reigning, there was neither dearth of rain nor a drought. No one was a thief. From Anaranya was born the mighty armed king Prithu. From Prithu was born the Emperor Trishanku. That valiant man ascended to heaven along with his mortal body, because of his true eloquence."
"The illustrious Mandhata was born as a son to Yuvanasva. To Mandhata was born the hero, Susandhi. There were two sons Dhruvasandhi and prasenajit to Susandhi. From Dhruvasandhi was born the illustrious Bharata, the annihilator of enemies. From the mighty armed Bharata was born a son named Asita, for whom his royal adversaries, Haihayas, Talajanghas and the valiant Shashibindavas became the enemies."
"Having drawn out his battle-array against all those kings in a combat, the king Asita was driven away. Asita then became a devoted sage taking asylum in an excellent and charming mountain. Asita's two wives became pregnant. It is a hearsay that one of his wives gave poison to the other co-wife in order to destroy her fetus. A sage called Chyavana, belonging to Bhrign race was staying in a Himalayan mountain. Kalindi (Asita's wife) approached that sage and offered her salutation. That Brahmna spoke the following words to her, who wanted to obtain a boon for the birth of a son."
"O, Queen! A high-souled son, who will be world-famous, righteous, of a good conduct, a perpetuator of the race and an annihilator of enemies will be born to you. The delighted Queen Kalindi circumambulated that sage, took permission from him to leave and thereafter on reaching home, had delivered a son, having eyes resembling lotus-leaves and having a radiance like that of Brahama the Lord of creation. Poison was given earlier by her co-wife with an intention to kill her fetus. Born with that poison itself, he became Sagara (a man with poison)."
"It was king Sagara who excavated the ocean and who, by his sacrifice, on the day of the full moon, by his energy, frightened the people here by the speed of his digging. Asamanja was Sagara's son. There was a hearsay that on account of his wicked deeds, Asamanja was banished by his father even during his life time. A valiant son called Amshuman was born to Asamanja. Dilipa was Amshuman's son. Bhagiratha was Dilipa's son. Of Bhagiratha was born kakutstha, from whom the Kakutsthas take their name. To Kakutsthas was born a son called Raghu, from whence spring Raghavas. From Raghu was born a renowned son named Pravriddha, known in the world under the names Purushadaka, Kalmashapada and Soudasa. Kalmashapada's son was renowned as Shankhana, who, even on attaining his father's valour, perished (in a battle) along with his army."
"The fortunate Sudarshana was the son of Shankhana. Sudarshana's son was Agnivarna; and of Agnivarna was born Shighraga. Shighraga begot Maru and Maru's son was Prashushruva from Prashushruva was born Ambarisha of that great radiance. To Ambarisha was born a son named Nahusha who was full of valour. Nahusha's son was Nabhaga of outstanding virtue. Aja and Suvrata were the two sons of Nabhaga and it was Aja who begot the virtuous King Dasartha."
"You are the eldest son of that Dasaratha, very well-known as Rama, the heir who can claim over the inheritance. O, King! Hence, take over your kingdom and look after your people there."
"The eldest son only becomes the king in the entire Ikshvaku race. When the eldest son exists, the younger son will not become a king. The eldest son only is anointed to the crown. O, the celebrated one! This is the eternal tradition of your race, those born in Raghu dynasty and ought not to be violated by you. Rule over the earth, this vast kingdom abundant with precious metals, as did your father."
Thus completes 110th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in ProseSarga 111
| Vashishta urges Rama to grant the prayer of Bharata. Rama replies that the command given by his father cannot be disregarded. Bharata then decides to undertake a fest unto death as a last resort to exert pressure on Rama. On Rama's dubbing such a step as repugnant to the code of conduct prescribed for a kshatriya, Bharata requests Rama to allow him to remain in the forest as the latter's proxy. Rama, however, rules out this proposition also, saying that it is a matter of reproach. He reaffirms his resolve to enter Ayodhya only after implementing the pledge given to his father. |
Having spoken thus to Rama, Vasishta the royal priest added the following righteous words:
"O, Kakutstha, O offspring the Raghu dynasty! From birth, the three spiritual instructors of a man are his teacher, his father and his mother. O, excellent among men! The father of man his life. The teacher instructs him in wisdom and therefore instructs the teacher is said to be the superior!"
"O, Rama the tormentator of the enemies! I am the spiritual Preceptor to your father and to you too. In obeying my words, you will not transgress the path of the virtuous. O, dear prince! These subjects, the traders, the other categories of people and Brahmana are your people only. In fulfilling your duty to them, you will not be transgressing your righteous path. You ought not to be lacking in reverence to your mother who is aged and possessing a noble conduct. By carrying out her words, you will not deviate from the path of the virtuous. O, Rama excelling in truth and virtue. By fulfilling the words of the beseeching Bharata, you will not be false to yourself."
Having heard the sweet words spoken by his spiritual preceptor himself, Rama the excellent among men replied (as follows) to Vasishta who was seated there.
"The good, which a father and mother do, by giving whatever they can, to their son constantly, by putting him to sleep, rubbing his body with oil etc, nay, by speaking kindly to him every moment, and even by nourishing him, can never be wholly requited. The command laid upon me by king Dasaratha, my father, who begot me, cannot therefore be disregarded."
Hearing Rama's words, the most generous Bharata felt very much anguished and addressed the following words to Sumantra the charioteer who was standing nearby:
"O, charioteer! Spread speedily the Kusha grass on the ground here for me. I shall remain facing my illustrious brother till he gets propitiated (and grant my request). I shall remain lying down in front of Rama's hut without food or drink and depriving myself of light until he returns to Ayodhya, like a Brahman who is a destitute (lies down at the door of his creditor)."
Seeing Sumantra who was gazing at Rama waiting for his command, the low-spirited Bharata, on his own, brought a heap of Kusha grass and spread it on the floor.
Rama of great splendour and the best among royal sages spoke to Bharata as follows: "O Bharata my dear brother! What wrong have I done that you lie down before me? A Brahmana may lie down on one side in order to obstruct a willful debtor in this world. But, it is not befitting for a warrior-class. O Bharata, Tiger among men! Giving up this formidable resolve, rise up proceed speedily to Ayodhya the best of cities, from here."
Still sitting in the same posture, Bharata looked at the citizens and rural folk around on all sides and asked them why they were not entreating his venerable brother to return.
Those people, the inhabitants of town and country replied to the magnanimous Bharata as follows: "We know Rama very well. He is speaking rightly. This Rama of exalted merit is indeed standing on his father's words. Hence, we are not able to convince him to return to Ayodhya."
Hearing their words, Rama said to Bharata: "Reflect on the words of your companions, who see rightly. O the mighty armed Bharata! Having listened to their testimony and mine, reflect on the matter carefull. Rise and touch me and drink water."
Thereafter, Bharata rose, touched water and spoke as follows: "Let the audience, including ministers and the guild of traders hear me also. I never asked my father for the kingdom, nor did I counsel my mother to enthrone me. I never gave my approval for the exile of Rama, the venerable hero, who knows his duty very well. If it is absolutely essential that one of us should remain here and the command of our father be executed, then it is I who will reside in the forest for fourteen years."
The high-souled Rama was surprised by the sincere words of his brother and by looking at the inhabitants of town and country, spoke (as follows):
"The disposal, the pledge and the come-by which he was alive, cannot be broken either by me or by Bharata. I cannot accede to the substitute in respect of the sojourn in the forest and it is distasteful thing. What was advised by Kaikeyi was proper and what was done by my father was a righteous deed."
"I am aware that Bharata has necessary patience and due devotion for the elders. All will be propitious in the case of this magnanimous Bharata, who is true to his promise. After returning from the forest, I shall rule the earth, assisted by my virtuous brother. The king Dasaratha was indeed solicited for a boon by Kaikeyi. That word of the king has been fulfilled by me. Hence, relieve our father, the emperor from the blame."
Thus completes 111th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 112
| On hearing the debate between Rama and Bharata, all the sages there were astonished. The sages request Bharata to accept Rama's words. Bharata explains to Rama that he is unable to rule the vast kingdom alone to the satisfaction of its subjects. Bharata further adds that Rama has the necessary competence to save the world and makes a fervent appeal to Rama to return to Ayodhya. However, Rama replies that Bharata is quite capable of ruling the kingdom and advises Bharata to take counsel from his wise ministers before administering the kingdom. Rama reaffirms Bharata that he will never be false to his father's vow. Finally, Bharata agrees to Rama's proposition, but requests Rama to offer his sandals to be carried by him to Ayodhya so that the people there would get gain and security. Rama agrees to it and offers his sandals to Bharata, who takes a vow before Rama to enter fire in case he did not return immediately after the expiry of his term of exile. After embracing Bharata and Shatrughna, Rama bids farewell to all with due respect in accord with the rank of each and enters his hermitage. |
Witnessing that thrilling converse between those two brothers with incomparable dignity, the great sages gathered there were astonished. The assemblies of ascetics, great saints present there and the distinguished sages who stood invisible in space, applauded both Rama and Bharata, the magnanimous brothers, saying (as follows):
"That Dasaratha, who begot these two sons, who know righteousness and whose strength is justice, was fortunate. By hearing the debate between these two princes, we are indeed delighted."
Thereafter, that assembly of sages, who wished to see a quick destruction of Ravana, came together and spoke the following words to Bharata, the excellent king.
"O Bharata born in a noble race, highly intelligent, having a superior conduct and a great repute! If you have regard for your father, Rama's words are to be accepted. We wish to see Rama absolved of all obligations forever to his father. Dasaratha, having honoured his pledge to Kaikeyi, indeed went to heaven."
Having uttered that much, all the celestial musicians and the great sages then went to their respective abodes. Hearing those auspicious words, the good-looking Rama looked radiant and worshipped those sages with a joyful countenance.
Bharata, on his part, with trembled limbs, joined his palms in salutation and again spoke the following words to Rama in a strangled voice: "O, Rama! Keep in view the continuance of our royal statue and the statute of the race. You ought to yield to the entreaties of mine and those of your mother. I am not able to rule this vast empire alone to the satisfaction of the beloved inhabitants of town and country!"
"Our kith and king, soldiers, companions and allies are waiting for you indeed, as farmers wait for the rainy clouds. O, the sagacious Rama! Return to the kingdom and keep it in order. You have the competence to save the world!
That Bharata, who was kind-spoken, thus made a fervent appeal to Rama and fell at his feet.
Placing on his lap, that Bharata of dark hue, with eyes resembling lotus-petals and having a voice like that of a swan in rut, Rama spoke the following words to him:
"O, my dear brother! You are very much competent to rule the earth, by the intellect you obtained both inherently and by training. Take counsel with your ministers, companions and intelligent counsellors and get all activities done, even if they are gigantic. Light may go off from the moon; Himalayan mountain may shake off its snows; the sea may transgress its shores, but I will never be false to my father's vow! My dear brother! Your mother acted thus, for your sake, out of her affection or ambition. It should not be carried out in your mind. You ought to obey her as your mother."
Bharata replied (as follows) to Rama, who was speaking as aforesaid and who was equal to sun by his splendour or to the moon in its first quarter.
"O, noble brother! Pray mount with your feet on the wooden sandals adorned with gold! Surely, these will bestow, gain and security to all the people!" Rama, the tiger among men, possessing exceptional glory, placing his feet on the sandals and leaving them, gave them to the magnanimous Bharata.
Bowing before the sandals, Bharata spoke the following words to Rama: "O, Rama the hero and the tormentator of enemies! For fourteen years, I shall wear matted locks and robes of bark, live on fruits and roots O Rama, and live outside the city, offering the ruling of the kingdom to your sandals. O, Rama! If I do not see you the following day when the fourteenth year has fully ended, I shall enter the fire once for all."
"So be it" promised Rama, embraced that Bharata with affection, took Shatrughna also in his arms and spoke to Bharata as follows:
"O Bharata! Protect your mother, Kaikeyi. Do not get angry with her. You are taken vow thus by me and by Seetha." speaking thus, Rama with his eyes filled with tears, bade farewell to his brother. The valiant Bharata, who knew righteousness worshipped those sandals which were well-decorated made a circumambulation to Rama and kept the sandals on the head of an excellent elephant.
Rama, the augmentator of Raghu dynasty, being firm as a Himalayan rock in abiding in his own righteousness, greeted those men, in accord with their rank, the host of his preceptors, ministers, subjects and his brothers and bade farewell to all of them. His mothers, their voices choked with tears due to sorrow, were unable to bid farewell verbally to Rama. However, Rama himself offered his salutations to all his mothers and entered his hermitage, weeping.
Thus completes 112th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose
Sarga 113
| Keeping Rama's sandals on his head, Bharata ascends his chariot along with Shatrughna. Bharata advances along with his troops along side the mountain of Chitrakuta. On the way, he beholds Bharadwaja's hermitage and meets the sage. Bharata informs the sage about the insistence of Rama to stay back in the forest for fourteen years so as to honour the promise of his father scrupulously and also Vaishta's advice to Rama to offer his sandals to Bharata, to ensure peace and harmony in Ayodhya. |
Thereafter, keeping the sandals on his head, Bharata delightfully ascended his chariot along with Shatrughna. Before him, Vasishta, Vasudeva of firm vows, Jabali and all the ministers distinguished for their counsels, went ahead. Them, they advanced eastwards, by the charming Mandakini River, after making a round of Chitrakuta Mountain.
Observing various types of thousands of enchanting rocks, Bharata advanced along with his troops along the side of the mountain. In the vicinity of Chitrakuta Mountain, Bharata saw a hermitage where the sage Bharadwaja resided. Then, that Bharata endowed with understanding reached that hermitage of Bharadwaja, descended from his chariot and bowed down to the feet of Bharadwaja in salutation.
Then, Bharadwaja full of joy, enquired of Bharata saying, "O, dear prince! Has your purpose been accomplished? Have you met Rama?" Hearing the words of the learned sage, Bharadwaja, Bharata who was affectionate towards his brothers, replied to Bharadwaja (as follows)
Despite the entreaties of his preceptor and of mine, Rama is unshakeable in his resolve and most cheerfully spoke the following words to Vasishta. "I shall honour the promise of my father scrupulously and reside in the forest for fourteen years as I promised him."
Hearing the words of Rama, the highly wise Vasishta, the knower of proper mode of expression, replied to Rama who is the most skilful of orators, in the following great words:
"O, the extremely sagacious prince! Bestow joyfully these gold-encrusted sandals of yours on us and ensure peace and harmony in Ayodhya. Hearing the words of Vasishta, Rama stood up and turning to the East, placed his feet in those sandals and gave them to me as a sign of regency. Having taken leave of the very high-souled Rama, I turned back after receiving the auspicious sandals. Now, I am proceeding to Ayodhya."
Hearing those auspicious words of the high-souled Bharata, the sage Bharadwaja spoke to him the following words.
"O Bharata the Tiger among men and excellent among those having virtue and good conduct! There is no surprise that a noble trait prevails in you, as naturally as the water allowed to go, always settles downwards. Your valiant father, Dasaratha, is immortal in having such a son as you are, the knower of righteousness and loving piety."
Hearing the words of that sage, Bharata with his joined palms, touched his feet in salutation and began taking leave from him. Then, the glorious Bharata made circumambulation again and again to Bharadwaja and proceeded to Ayodhya along with his ministers.
That extensive army of Bharata, following him with vehicles, carts and elephants, turned back again towards Ayodhya. Thereafter, all of them crossed the charming River Yamuna wreathed with waves and moreover saw the River Ganga with its pure water.
Bharata accompanied by his relative and his army crossed that River Ganga, full of charming waters and entered the beautiful town of Shringibhera. From Shringibhera, he saw Ayodhya again. Beholding the City of Ayodhya, which was bereft of his father and brother, Bharata tormented with grief, spoke the following words to the charioteer:
"O, Charioteer! See that Ayodhya city, ruined, with a vacant look, joyless, miserable, and with an impeded voice."
Thus completes 113th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 114
| Bharata enters Ayodhya city, which appears to him gloomy and asks his charioteer why the city is looking luster-less. Thus speaking in many ways, Bharata enters his father's house which exhibits a vacant look and feels distressed. |
The highly illustrious Lord, Bharata riding on a chariot emanating a gentle and deep sound entered soon the city of Ayodhya. He entered the city, frequented by cats and owls, abiding with crouched men and elephants and looking like a night enveloped by gloom, indistinctness and darkness.
Ayodhya looked like the planet Rohini, the beloved consort of the moon-god (treated as the enemy by the demon Rahu), tormented by planet Rahu* in the ascendant though ordinarily invested with an exceedingly bright splendour by virtue of her glory.
*The demon presiding over a planet of the same name figuring in Indian astronomy and identified by modern astronomy with the shadow of the earth cast on the orb of the moon during what is known as a lunar eclipse.
Ayodhya further looked emaciated like a mountain stream, whose scanty waters had become hot and agitated, birds living in which were scorched by the sun, and whose fish, small and big and alligators had perished, a flame of sacrificial fire which when oblation is poured into it, rises like a golden cone without smoke and thereafter sinks into extinction (ash).
Ayodhya looked like an afflicted army, shattered of its armour in a major conflict, whose ensigns borne on horses, elephants and chariots had been torn, and its heroic warriors slain. The waves of the sea though tosses very high with foam and a roar, is rendered noiseless, being shaken up by a silent wind.
Ayodhya appeared like a sacred altar, which, when the period of offering oblations into fire has completely expired, has been cleared of all sacrificial implements and deserted of recitations by the learned priests.
Ayodhya appeared like restless kine, deprived of the bull, who cease to graze in new pastures and stand in the cow-pen, dispirited. Ayodhya was resembling a new pearl-necklace, bereft of well- polished dazzling and excellent gems, rubies and the like, of genuine quality, which moved from its position with its virtue exhausted, soon dropped from the sky and fallen to earth, deprived of its splendour.
Ayodhya appeared like a flowering creeper laden with blossom in the sprin-tide, frequented by a swarm of intoxicated bees, that is suddenly consumed by a forest fire and withering. With its senseless traffic paralyzed and with its fairs and markets closed, Ayodhya resembled like a firmament, covered with clouds, with the moon and stars obscured.
Ayodhya appeared splendourless, like a deserted and uncleaned tavern, with its vendor of spirituous liquors killed, the excellent wine expended, its drinking pots and glasses broken and the pieces stewn in disorder.
Ayodhya resembled a cistern erected for storage and distribution of water, but now broken and collapsed with its platform riven and sunk, and covered with broken jars and earthen vessels, its water having been used up.
Ayodhya resembled a bow-string, which was large and bent, with suitable noose at both ends, but severed from the bow by the arrows of heroes and fallen to the ground.
Ayodhya appeared like a mare, urged on suddenly by a horse-man, skilled in war-fare and fallen down when killed by the opposite army. Sitting in the chariot, the glorious Bharata, the son of Dasaratha, spoke the following words to the charioteer who was riding his excellent chariot:
"How is it that the deep and intensified sound of vocal and instrumental music is not heard as before in Ayodhya today? The intoxicating odour of spirituous liquor or the fragrance of floral garlands or the aroma of sandal and aloe-wood fumes, which used to be spread once on all sides, are not being wafted."
"O, Sumantra! I do not hear, as before, the sound of the horses, the sound of the intoxicating elephants and the clattering of the great chariots in this city now. Rama, having left Ayodhya, the distressful youth are not making use of the perfumes like sandal-wood, aloe wood as also the most admirable and fresh floral garlands.
In the city afflicted by Rama's desertion, people are not going out for pleasure-trips, wearing colourful garlands nor festivals are observed by them. The lustre of Ayodhya has departed along with my brother. It is certain. This Ayodhya is not shining indeed, like a rainy night at the time of the waning moon. When will my brother return, like a carnival, diffusing joy in Ayodhya, as do the autumnal rains? The highways in Ayodhya are not glittering with youthful people, richly attired, bearing themselves bravely and roaming about in groups."
Thus speaking in many ways, Bharata entered his father's house, bereft of that emperor and which resembled a cave bereft of a lion. Bharata, though a composed man himself, shed tears by seeing that entire empty gynaecium, looking like a day without the sun with its relinquished radiance.
Thus completes 114th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 115
| After returning to Ayodhya, Bharata expresses his desire to proceed to Nandigrama village. Vasishta and the other elders agree to his proposal. Bharata along with Shatrughna ascend the chariot and proceed towards Nandigram. The ministers, family-priest, the army and the citizens of Ayodhya followed Bharata in his journey. Installing the wooden sandals of Rama on the royal throne, Bharata puts on the garb of an ascetic and carries on the rule under orders of the sandals, holding the royal canopy over them. |
Having brought his mothers back to Ayodhya; Bharata, fixed in his resolve but sore stricken with grief, spoke to Vasishta and the elders (as follows):
"I am going to Nandigrama village. I take leave of all of you. There, I shall be able to endure all this woe, occasioned by Rama's absence. The king Dasaratha went to heaven. My elder brother is in the forest. I shall await for Rama to return to the kingdom; since verily he alone is the celebrated Lord of Ayodhya."
Hearing those auspicious words of the magnanimous Bharata, Vasishta the preceptor and all the ministers spoke as follows:
"O, Bharata! The words which your have spoken by you in devotion to your brother are very much appreciable. It is worthy of you alone. What man would not approve of the proposal of your highness, who are deeply fascinated of your relative, always affectionate to your brother and devoted to the path of elders?"
Hearing the affectionate words of his counsellors, who spoke according to his wish, Bharata said to his charioteer, "Let my chariot be made ready!"
The illustrious Bharata, looking pleased and having offered salutation to all his mothers, entered his chariot along with Shatrughna. Both Shatrughna and Bharata, having quickly mounted the chariot and exceedingly rejoiced, set out, accompanied by ministers and family-priests.
All the preceptors there, headed by Vasishta and other brahmanas being in the forefront, proceeded eastward, in which direction Nandigrama village was situated. When Bharata had left, the army too, abounding in elephants, horses and chariots marched unbidden. The residents of the city also followed suit. The magnanimous Bharata, affectionate of his brother, bearing the sandals belong to Rama on his head, set out for Nandigrama.
Thereafter, having entered Nandigrama briskly Bharata descended his chariot quickly and spoke to his preceptors as follows: "My brother, Rama has given to me this kingdom as a trust. These sandals, embellished with gold diffuse gain and security to the people."
Having dedicated the sacred trust to the wooden sandals, Bharata sore-stricken with anguish, spoke to the entire body of his ministers as follows: "Hold the state canopy speedily over these wooden sandals, which have been accepted as symbols of the feet of Rama, my noble brother. By the presence of these wooden sandals of my brother here, a piety has been established in the kingdom. As a mark of compassion, this trust has been placed at my disposal, by my brother. There trust as such will be preserved till his return."
"Having restored these wooden sandals personally to Rama's feet immediately after his return, I shall behold those feet of Rama along with these sandals. Restoring the kingdom to my elder brother, when re-united with him and thereby laying down the burden, I shall then assume the role of a servant of my elder brother."
"By giving away these excellent wooden sandals, the symbols of trust, this kingdom, as well as the City of Ayodhya to Rama, I shall be washed of all my sins. Rama will be installed and his subjects made happy. It will be a four-fold more fame and happiness for me than that having obtained from the kingdom."
The highly illustrious Bharata though a distressed man, thus lamenting and pained, looked after the state administration along with his ministers from Nandigrama.
Assuming bark robes and matted locks in the guise of an ascetic, the lord and the hero Bharata dwelt in Nandigrama, protected by the army. Bharata, obedient to his elder brother, affectionate of his brothers and faithful to his vow, thus resided in Nandigrama, coronating the wooden sandals on the throne and wishing always for the return of Rama.
Reporting all the royal orders to the wooden sandals, Bharata was holding the royal canopy together with the chowrie to those sandals. Coronating the wooden sandals of his elder brother, the illustrious Bharata thereafter carried out the state administration, always maintaining his subservience to them. Whatever a small affair of the state came up or whenever a high-valued gift was offered, Bharata used to report that matter to the wooden sandals and then only dealt with it in the proper way afterwards.
Thus completes 115th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 116
| Rama notices anxiety and perturbation among the sages who live in the vicinity. When an elderly sage among them is asked by Rama about the reason for their anguish, the said sage informs that some demons under the leadership of Khara are molesting the sages and hence the sages wished to leave the place. Rama gives his consent for their leaving. Bidding farewell to them with great respect, Rama retires to his own hermitage. |
Bharata having returned (to Ayodhya), Rama who was dwelling in the woods, observed anxiety accompanied by perturbation among the sages. He saw there those ascetics-who were formerly quite pleased in that hermitage at Chitrakuta depending as they did on Rama- anxious. Pointing out to Rama through the movements of their eyes and eye-brows manifesting their anxiety, they whispered among themselves, narrating some legends in secret. Perceiving their distress, Rama was filled with apprehension about himself and with joined palms spoke the following words to a sage, the leader of that community of ascetics:
"O venerable sage! I fear that the conduct of my forefathers is not seen in me or there is some change for the worse in me, due to which the ascetics feel agitated. Has my younger brother, the high-souled Lakshmana, through inadvertence, behaved unworthy of him while the sages were seeing? I hope that Seetha, who is serving you and who is keen in serving me, does not, I am afraid, behaved properly, according to the conduct suitable for women."
Then, that grown-up sage, who was elderly both by age and penance, appeared trembling and spoke to Rama, who was ever compassionate to all beings, as follows: "O, dear Rama! What is there for us the ascetics to fear above all from Seetha, who is natural in her disposition and is the follower of virtue? It is on account of demons, who, through enmity to you, have begun to oppress the sages. Alarmed by it, they discuss with each other how they can best defend themselves."
"O, darling! Here, a demon called Khara, Ravana's younger brother- who is a boaster, victorious in battle, cruel and eater of human flesh, haughty and sinful-having uprooted all the ascetics who dwell in Janasthana, is unable to endure you also. My darling! From which time you came to dwell in this hermitage, from that time inwards, the demons continue to ill-treat the ascetics."
"They appear in grotesque and harmful forms, filling them with terror, in diverse forms and possessing ugly and unnatural demeanor. Flinging filthy and inauspicious objects on some of the ascetics, the wicked demons stand in front of them and kill some ascetics too. Having themselves in those hermitages unnoticed, those evil-minded demons delight themselves in destroying the ascetics there."
"At the time of pouring oblations into the sacred fire, they scatter the sacrificial vessels, sprinkle the fires with water and break the water-pots. "Resolved to leave these retreats that have been invaded by evil spirits, the ascetics today are urging me to go to another area. O, Rama! Before those wicked beings indeed show bodily injury to the ascetics, we are abandoning this hermitage."
"Not far from here, there is a colourful grove yielding many roots and fruits. I will take shelter again in that previous hermitage itself, along with an assembly of sages. O, darling! Khara, the demon will behave unjustly with you in the same way. If your mind feels so inclined, come along with us from here. O, Rama! To you, who live with your wife, though you are competent and ever watchful, there is a danger. Your stay here is conduced with misery now."
Rama the prince could not with his responsive words desist the said sage when he had spoken as aforesaid, eager as he was to leave the place. Having greeted, bidding farewell and justifying his statement to Rama, that leader of the community departed, leaving the hermitage, along with a host of sages. Accompanying them for a distance from that place, bidding farewell to that group of sages, offering his salutation to that ascetic, the leader of the community and taking leave of them, who were well-pleased and having received their counsel, Rama returned to his dwelling, which was sacred to reside.
That Rama, the lord, did not leave even for a moment that hermitage that had been deserted by the sages. But some ascetics among them who had fixed their mind on Rama (who followed the conduct of the sages) constantly followed Rama.
Thus completes 116th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 117
| Rama, after due reflection, decides to leave Chitrakuta mountain because of many handicaps. Setting out his journey from Chitrakuta mountain, he reaches the hermitage of Sage Atri and offers his salutation to him. Introducing his wife Anansuya as a great female ascetic to Rama, Atri urges Rama to send his concert Seetha to Anasuya. Anasuya receives Seetha, who greeted her and gives her instructions on the role and responsibilities of a devoted wife. |
Thereafter, when the sages departed, Rama, reflecting again and again, found no pleasure to remain in that place for many reasons.
"It is here that Bharata, my mother along with the inhabitants of the city visited me. That memory haunts me, who lament for them daily. The dry dung of horses and elephants of that high souled Bharata's encamped army caused much spoliation (around here). We shall, therefore, move elsewhere", pondering thus, Rama along with Seetha and Lakshmana left that place.
On the way, after reaching the hermitage of a sage called Atri, the highly celebrated Rama offered salutation to that sage. The venerable sage, Atri too received him as his own son. Offering personally, abundant hospitality with full honours to Rama, the sage Atri rendered equal honour to Lakshmana and the highly blessed Seetha too.
Atri, who knew righteousness and who was interested in the welfare of all beings, called his aged wife Anasuya who had just come there, she who was revered by all and addressed gently to her. Atri excellent sage spoke to the illustrious Anasuya, rich in asceticism and who lived a pious life, saying "You welcome Videha's daughter!" and thereafter introduced that virtuous female ascetic to Rama (as follows):
"O, Irreproachable Rama! When the earth was burnt up by drought without break for ten years, this virtuous woman produced fruit and roots, caused the River Jahnavi to flow here, undergoing a rigid mortification enriched by pious observances, by whom the most severe asceticism was practised for ten thousand years and obstacles were done away with and by whom for the reason of a divine command, in a great hurry ten nights were reduced to one night.* This Anasuya, who has bathed after completion of the voes, is like a mother to you."
*We read in Puranas how sage Mandavya once pronounced a curse against a hermitess, Sandili by name, who was a friend of Anasuya that she would be widowed one morning within the next ten days. The hermitess in her turn pronounced a counter-curse saying that there would be no dawn any more. Alarmed at this, gods approached Anasuya, who by virtue of her asceticism converted the period of ten nights into one and in this way averted the death of the hermitess, husband and accomplished the purpose of gods.
"Let Seetha find refuge with that ascetic, who is revered by all the beings, famous as she is and though old is ever free from anger."
Saying "Be it so" to the aforesaid sage, who was speaking thus, Rama spoke to the virtuous Seetha, the following excellent words: "O, princess! You have heard what the sage has said. For your own good, approach the saintly Anasuya without delay."
Hearing these words of Rama, who is desirous of her welfare, Seetha the daughter of Mithila circumambulated around Anasuya, Atri's wife, who knows piety. Seetha coolly and reverently paid homage to that fortunate Anasuya, a devoted and virtuous wife, who was feeble, wrinkled, aged, with her hair turned grey due to old age, and whose frame constantly shook like a banana tree in a storm. Seetha introduced herself, by announcing her name to Anasuya.
Saluting the irreproachable ascetic the rejoiced Seetha with joined palms enquired about he well-being.
Then, comforting that celebrated Seetha, engaged in righteous acts, Anasuya rejoicingly spoke as follows: "Luckily enough, you are attending to righteousness. O, Seetha the beautiful lady! Thank heaven! Leaving your relatives, honour and prosperity, you are accompanying Rama, who is expelled into a forest. Highly fortunate worlds await those women, await those women, to whom their husband is dear no matter whether he lives in a city or in a forest; whether he is sinful or virtuous. To women of noble nature, the husband is the highest deity no mater whether he is ill-behaved or licentious or devoid of riches."
"O, Seetha! On a reflection, I perceive none who is a better friend than a husband, who protects his wife in all circumstances, like the imperishable fruit of one's austerities. Those evil women, whose hearts follow their passions and conduct themselves dominating their husband, having no understanding of virtue and vice, do not follow him in the aforesaid manner."
"O, Seetha! Surely, those evil women, who get into an improper act of authority over their husbands reap infamy and decline in righteousness. Women, like you, on the other hand who are endowed with virtues, who look with detachment on prosperity and adversity in this world, therefore dwell in heaven as those who performed meritorious deeds. Thus devoted to your lord, loyal to your husband, following established rules, you become an honest wife to your husband and obtain merit and renown."
Thus completes 117th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 118
| Seetha agrees to the instructions given by Anasuya on the duties of a devoted wife. At the end of the conversation with Seetha, Anasuya requests her to ask for a boon, and highly pleased with her, Anasuya bestows heavenly flowers and ornaments on her. Anasuya then requests Seetha to relate to her the story of her marriage with Rama. Then Seetha relates that story to Anasuya in detail. |
Anasuya having spoken thus, Seetha without any jealousy, full of reverence for her, addressed her gently as follows:
"It is not a surprise that a venerable woman like a you, talk to me like this, for, I know well that a husband is a respectable person for a woman. O, venerable woman! Even if my husband be without fortune, he should unhesitatingly be obeyed by me. How much more, if he be renowned for his virtues, compassionate, master of my heart, who is ever affectionate, a religious person, manifests the tenderness of a mother and a father to me. The exceedingly strong Rama bears himself to all other Queens, as he exercises his behaviour towards his mother, Kausalya.
"The valiant and pious Rama who is devoted to Dasaratha and free from all sense of importance treats all those women as his mothers on whom Dasaratha has even once bestowed a single glance. The valiant and pious Rama who is devoted to Dasaratha and free from all sense of importance treats all those women as his mothers on whom Dasaratha has even once bestowed a single glance."
"While departing for the lonely and fearful forest, my mother-in-law imparted a great message to me, which I have inscribed in my heart. What my mother taught me when witnessed by the fire, earlier at the time of my marriage with Rama, I shall always remember them. O, virtuous woman! By your words, all that is being renewed. No austerity, other than obedience to one's husband is decreed for a woman."
Savitri* is now highly honoured in heaven, for having served her lord faithfully heaven, You too, having followed this, will proceed to heaven, in showing obedience to your husband."
Savitri was the celebrated wife of Prince Satyavan.
"This goddess Rohini, the excellent among all women, is not seen without the moon even for a single moment in the sky. Such excellent women, devoted to their husbands, and by their meritorious deeds, are highly honoured in heaven."
Hearing the words of Seetha, Anasuya was very much pleased, kissed on Seetha's forehead and spoke delightfully (as follows)
"O, Seetha with a bright smile! There is a great merit acquired by me in virtue of my various pious observances. Through that power, I wish to confer a boon on you. Your words are suitable for the occasion and are charming too. I am satisfied. Tell me what good I may do for you."
Hearing those words of Anasuya, Seetha was surprised and with a gentle smile spoke to her, who was richly endowed with the power of askesis, saying; "Everything stands fulfilled (by your grace).
Thus spoken by Seetha, the pious-minded Anasuya became more delighted and said: "O, Seetha! Alas! I will create a great joy for you, which will be to your advantage. Here are divine gifts: a garland, an apparel, jewels, a scented cosmetic and rare body-cream. These are all given by me to adorn your limbs. They will be ever worthy of your and will remain in tact (even after constant use)."
"O, Seetha! Your body, anointed with these heavenly cosmetics, will cause your husband to look beautiful, as Lakshmi (the goddess of fortune and beauty) does the imperishable Vishnu (the Lord of Preservation)."
Seetha accepted the apparel, the scented cosmetic, the jewels and the garlands as unsurpassed gifts of love. Having accepted those gifts of love, the illustrious Seetha with joined palms, sat near that female ascetic. To inquire about a lovely tale of once upon a time, Anasuya who was firm in austerity, started asking the following words to Seetha who was sitting near her in that manner.
"O, Seetha! It is so said that you were won by the illustrious Rama through a process of your self-choosing (svayamvara)*. This report has reached my ear."
*Svayamvara= the ceremony of self-choice, when a princess chooses her own consort from the royal suitors assembled, by placing a garland around his neck.
"O, Seetha! I wish to hear that narrative in detail. Hence, tell me that tale in full as you experienced it."
Then, Seetha obediently answered, saying "Hear me" and began to truly narrate that tale of Svayamvara to the virtuous woman, Anasuya. A king of Mithila kingdom, named Janaka who was valiant and a knower of righteousness, was devoted to the duty of his warrior class and was ruling the earth in a fitting manner."
"While he was furrowing a territory of land, holding a plough in his hand, it is so said that I came forth, splitting up the land, as a daughter of that king. The king Janaka, who was absorbed in scattering handfuls of seeds was surprised to see me, with all my limbs covered with dust."
"Placing me personally in his lap with affection, that childless king Janaka called one as his daughter, and was very fond of me since then. It is said that voice resembling that of a human being in the air above me rang out, saying": "O, King! Let it be so. This divine child without a match is a daughter to you, rightly."
"Thereafter, my father the pious mind the lord of men and the king of Mithila kingdom was rejoiced in my possession and acquired extensive property. That king performing auspicious acts gave me into the care of the chief Queen. She nourished me fondly and with maternal affection."
"Seeing my age to be such, when union with a husband can be easily had, my father fell a prey to anxiety like an indigent man, feeling miserable by the loss of all his possessions. Eventhough the father of an unmarried girl be like Indra himself on earth, suffers indignity in the world from the suitor's men, no matter whether they are equal or inferior to him."
"Perceiving that ill-treatment threatening him at no distant date, the king Janaka was plunged into an ocean of anxiety and did not reach its end any more than a man without a bark would reach the end of a sea. Knowing me to be the one not emerged from a mother's womb, the king after a deep reflection, was unable to find a suitable and worthy husband for me."
"After reflecting thus deeply, the thought came to him, 'I shall inaugurate a Svayamvara, a process of self-choosing marriage, for my daughter. In ancient days, Janaka received with affection from Varuna the rain-god, an excellent bow with two quivers that should never lack arrows."
"That bow was so heavy in weight that no man could lift it up nor any of the kings were bale to bend it even in their dreams. My truthful father called all the princes first and informed them in a meeting about the bow to be lifted."
"Whoever is able to lift up and string this bow, I will bestow my daughter in marriage on him. There is no doubt about it. Seeing that excellent bow, resembling a mountain in weight, and being unable to lift it up, the princes offered salutation to it and went away."
"After a very long time, this Rama born in Raghu dynasty with a great splendour possessing a true valour, along with his brother Lakshmana together with a sage Visvamitra, came to witness a sacrifice. The pious-souled Visvamitra, having been received well by my father said to my father, (as follows):
"These two boys, the sons of Dasaratha wish to see that bow. Show that bow, coming from gods, to Rama the prince. Hearing the words of Vivamitra, Janaka caused the bow to be brought there. The mighty and the valiant Rama bent that bow merely within an instant and immediately stringed the bow with the bow-cord and drew the bow to the full."
"While Rama was drawing the bow to the full, the bow was broken into two in the middle due to the resultant jerk. The terrific sound then created was like that of a falling thunderbolt. Then and there, my father true to his promise decided to bestow me on Rama, offering him a jar of pure water. But Rama did not consent to accept my hand till the will of his father, the Lord and the king of Ayodhya had been made known to him."
"Thereupon, my father-in-law and the aged Dasaratha was invited to Mithila by my father and with his approval, I was bestowed on Rama, the knower of the self. My younger sister Urmila, the virtuous lady of lovely looks was given as a consort to Lakshmana by my father himself. I was given thus to Rama in that Svayamvara, a process of self-choosing marriage. I became devoted, by my good works, to my husband who is excellent among men of strength."
Thus completes 118th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 119
| As the evening twilight approaches, Anasuya sends Seetha to Rama's presence. Seetha approaches Rama and shows him the apparel, jewels and garlands gifted by Anasuya and duly adorned by her, Rama spends the night there along with Seetha Lakshmana. At the onset of dawn, they take leave of the ascetics and advance further into the great forest in the route suggested by the ascetics. |
Hearing that great story, Anasuya the knower of piety kissed Seetha's forehead and hugged her in her arms. "It was narrated sweetly and amazingly by you, in clear words and syllables. It has been indeed heard by me how all that Svayamvara, the process of self-choosing marriage took place. O, the sweet speaking Seetha! I am overjoyed by hearing your story. O, Fortunate One! While the auspicious night drawing near, the sun has sunk below horizon. The twittering of the birds can be heard, who, through the day, have sought their nourishment far and wide and are seeking their shelter for sleep at the time of evening-twilight."
"These ascetics too are returning together, their bark-robes drenched from bathing, and with uplifted vessels, wet with sprinkled water on them. From the sacred fire kindled by the sages, according to the scriptural ordinance, a column of smoke with the hue of a pigeon's neck, raised by the wind, is seen there."
"Thought their foliage is sparse, the trees look dense all around. The quarters of the world, by whom the senses are drawn apart, do not shine brilliantly at this place. The animals who wander about at night are ranging everywhere. The deer of the hermitage are sleeping round the sacred altars. O, Seetha! The night richly adorned with stars has set well in motion. The moon encircled with light is seen rising in the sky. Go now. I give you leave. Be a female companion to Rama. Your sweet conversation has charmed me.
"O, Seetha! O, Dear child! Adorn (with ornaments and apparel gifted by me) before my eyes and cause delight to me in embellishing yourself with heavenly jewels."
Then Seetha, adorning herself, resembled the daughter of a god, and making obeisance to the feet of Anasuya, she went forward to meet Rama. Rama, the most eloquent one, saw Seetha adorned as aforesaid and felt delighted over the charming gifts of the ascetic. Seetha, the daughter of Mithila kingdom then showed to Rama all the apparel, jewels and garlands the affectionate gifts of Anasuya the hermitess.
Seeing the respectful treatment, received by Seetha, which was very rare among human beings, Rama and Lakshmana the great car-warrior felt highly rejoiced. Thereupon, Rama with his face resembling the moon, having been honoured by the holy ascetics, was delighted and spent that auspicious night there.
While that night passed away, Rama and Lakshmana the tigers among men finished their ablutions and took leave of the ascetics dwelling the forest, who had just poured oblations into the sacred fire. Those ascetics dwelling in the forest and practising virtue told Rama and Lakshmana about the region of that forest, which was infested with demons (as follows):
"O, Rama! Various forms of man-eating demons and beasts drinking the blood are living in this great forest. They devour an ascetic or a celibate, who has not rinsed his mouth after finishing his meal or who is inattentive in this great forest. (Pray) ward them off! O, Rama! Here is the path of the great sages, through which they fetch the fruits in this forest. It is appropriate for you to go by this path in this dangerous forest."
Thus addressed by those Brahmanas having great asceticism, who, with joined palms paid obedience to him and blessed his journey, Rama the harasser of his foes entered the forest with his consort along with Lakshmana, as sun enters a mass of clouds.
Thus completes 119th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Sree Valmiki Ramayana
courtesy from
Sree Brahmasri Desiraju Hanumanta Rao ji
and Sreeman Brahmasri K M K Murthy ji
I Humbly bow to the lotus feet of both of them
for the collection
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