Part 23

Rama saw his father, seated on a beautiful sofa with Kaikeyi, looking sorry and poorly and with his countenance dried up. And humbly bowing down at the feet of his father first, he saluted Kaikeyi with due solemnity. Uttering the word "Rama" only, the poor king with his eyes full of tears could not eye him nor could he speak to him. Seeing this unforeseen and terrible appearance of the king, like unto a serpent trampled under foot, Rama was exceedingly terrified. He was dejected and pulled down much with sorrow and penitence. He was sighing hot and hard and his heart was greatly pained. His heart was troubled like the wavy ocean agitating though incapable of agitation,and clouded like the Sun possessed by Rahu, and (that of) an ascetic speaking falsehood. Thinking of this unthought of sorrow of the king he became agitated like unto the ocean during the course of the full-moon. And clever Rama, intent on bis father's welfare, thought within himself:--"Why does not the king display joy on my arrival to-day? Angry though, he used to express joy whenever he saw me; then why does his sorrow prevail even seeing me to-day?" Being pressed with sorrow, Rama of pale countenance, like one miserable, saluting Kaikeyi, spoke unto her the following words. "Is it not that I committed some offence through ignorance that I see my father angry? Do thou propitiate him therefore. Why is his mind so aggrieved who was so kind to me, and why does he look poorly and of pale countenance who used to welcome me always with kind words? Is he subject to any physical or mental disturbance? Oh! happiness uninterrupted is very dear. Has any evil befallen the good-looking Bharata or high souled Satrughana? Is it not all well with my mothers? Dissatisfying the king, disregarding his words and offending him, I do not want to breathe for a single moment. How can a man disregard him who is god himself seen and felt, and who is looked upon as a cause from whom he has sprung. Oh mother, hast thou spoken any harsh word to my father either through anger or through haughtiness for which his mind is thus pulled down? Oh worshipful one, tell me all this, who am exceedingly anxious to get at the real truth. Why has this unforeseen sorrow overtaken the heart of the lord of men?"

Being thus addressed by the high-souled Raghava, that exceedingly shameless Kaikeyi spoke unto him the following impudent words, fraught with her self-interest. "Oh Rama, the monarch is not angry nor has any danger befallen him. He has got something in his mind which he cannot speak out through thy fear. Thou art his most beloved son and word does not proceed from his mouth to speak thee things unpleasant. But it behoveth thee to carry out what the monarch has promised unto me. Formerly regarding me very highly he conferred on me two boons and he now repents for that like a common person. Promising 'I give thee' the lord of earth granted me these boons; in vain he wishes to set up a dyke when all the water has passed away. Oh Rama, it is known to thee that truth is the root of all religion and may he not renounce that for thee, being angry with me. If do thou carry out all that the king will speak to thee, good or evil, then I shall relate unto thee every thing. If what I, with the king's permission, speak to thee, does not go useless, I shall speak unto the all; thee king will not speak any thing."

Hearing these words uttered by Kaikeyi, Rama, pained at heart, spoke unto her in the presence of the king in the following way:--"Oh! shame to me. May it not please thee, Oh worshipful lady, to speak such words to me. I can at the king's words jump into the fire. Being ordered by him, who is my father and who is my king especially, I can drink virulent poison and drown into the ocean. Speak thou, Oh worshipful lady, what is the desire of thy king, and know that I shall carry it out--Rama does not contradict what he has once spoken." Then that wicked Kaikeyi spoke these highly cruel words unto Rama, simple and truthful. "Formerly in a great war between the gods and Asuras, thy father, being wounded with shafts was tended by me for which he conferred upon me two boons. Of these two boons I have asked of the king the installation of Bharata, and the departure of Raghava into the Dandaka forest even this very day. Oh thou, best among men, if do thou wish to keep thy father's vows as well as thine, hear what I say. Thy father is bound unto me by promise, obeying therefore thy father's mandate, do thou repair unto the forest for nine years and five. Bharata shall be installed, Oh Raghava, by all those articles which have been brought by the monarch for thy installation. Forsaking this installation, do thou repair unto Dandaka forest for seven and seven years and wear bark and matted hair. And here in this Kocala let Bharata govern the world, adorned with many pearls and diamonds, with elephants, horses and chariots. The king, filled with pity and having his face marked with the affliction of sorrow, cannot cast a glance upon thee. Oh thou descendant of Raghu, do thou carry out these words of the Lord of men and save him by redeeming these great vows of his." Hearing these cruel words of her, Rama was not grieved; but the generous king afflicted with the thought of the approaching separation with his son, was greatly pained.

SECTION XIX.

Hearing these unpleasant words like unto death, Rama, the destroyer of foes, was not pained, and spoke thus unto Kaikeyi. "Be it what thou sayst; carrying out the promise of the king, I shall repair unto the forest from this place wearing bark and matted hair. Now I want to know only why that lord of the earth, invincible and the conqueror of foes, does not receive me in the same way as he used to do on previous occasions. Be not angry, Oh worshipful one, I speak before thee, be thou propitiated well, and I shall go to the forest wearing bark and matted hair. What is there that I cannot perform, considering it good without suspicion, if I am ordered so by my well-wisher, spiritual leader, father and king, who acknowledges thy service (rendered in time of danger[117]). But this one sorrow burns my heart, why king did not tell me personally of the installation of Bharata. What of the command of the king, my father, I shall even at thy mandate joyfully make over unto Bharata, my kingdom, Sita, wealth and even my life, thereby satisfying thee, aad fulfilling my promise. Do thou now console the bashful king; why has he, with his eyes steadily fixed on the ground, been shedding tears slowly? Let messengers, with fast going steeds go to-day at the command of the king to fetch Bharata from his maternal uncle's house. And I shall, not even judging the propriety of my father's words, speedily repair unto the forest of Dandaka for fourteen years." Hearing those words of Rama, Kaikeyi was pleased, and being certain about his departure, hurried on Raghava. "Let it be that messengers with fast going steeds shall go to bring Bharata from his maternal uncle's residence. I do not think it proper for thee, O Rama, to delay, when thou art so anxious; it behoves thee therefore to depart from this place speedily unto the forest. The king being abashed, does not himself address thee, there is nothing else than this. Do thou, Oh best of men, dispel this wretchedness of his. As long as thou shalt not hurriedly depart froth his presence, Oh Rama. thy father shall not bathe, or eat anything." 'Oh fie!' 'what affliction' sobbing hard with these words, the monarch, filled with sorrow, swooned away and fell down upon the sofa, embellished with gold. Raising the king up, Rama, being directed by Kaikeyi, began to hurry on his departure to the forest, like unto a steed struck sharp with a whip. Hearing those cruel and unpleasant words of the wicked Kaikeyi, Rama, not being distressed, began to address her with the following words. "Oh worshipful one, being addicted to wealth do I not long for living in this world; like unto Rishis, know me, to be well established in pure religion. If I can, even at the sacrifice of my own life, satisfy my worshipful father rest assured it is to be done first in all manner. There is no virtue greater than the serving of the father and carrying out his words. Even though not commanded by him, I shall; for thy words, live in a solitary forest for fourteen years. Oh Kaikeyi, certain it is that thou art not acquainted with my foremost virtues, inasmuch as possessing full authority to rule me, thou hast requested the monarch for this. Excuse me until I ask my mother, and comfort Sita; even this very day shall I wend my way unto the great forest of Dandaka. It behoves thee to do that by which Bharata may govern the kingdom and tend our father, for this is the virtue eternal." Hearing these words of Rama, his father, greatly afflicted and incapable of speaking anything on account of sorrow, began to cry aloud. Worshipping the feet of the king lying insensible, and those of vicious Kaikeyi, that greatly effulgent one went out. And reverentially going round his father and Kaikeyi, and issuing out of the female apartment, Rama saw his own friends and relatives. Then followed him Lakshmana, the enhancer of Sumitra's joy, greatly angry and with his eyes full of tears. Going round with reverence the house of instalation full of necessary articles, not turning away from it his wistful look, Rama began to proceed slowly. Loss of kingdom could not diminish the great beauty of that beloved of the people on account of its everlasting pleasantness, like unto the wane of the moon. There was manifest in him no change of mind, who was about to fly as an exile to the forest and leave the world, like unto one emancipated while yet living. Leaving aside the excellent umbrella and well adorned _chowries_, forsaking his relatives, chariot, citizens and other people, calmly bearing the affliction in mind and not manifesting the outward signs of sorrow, Rama, with a view to communicate this unpleasant news to his mother, entered her abode. All persons, who were present there and who adorned themselves on account of the installation, did not percieve any sign of mental agony on the face of Rama. Like unto the rays of the fully brilliant autumnal moon, that hero of mighty arms, having control over himself, did not forsake his native cheerfulness. The pious Rama, having high fame, entered into the presence of his mother, manifesting great regards for the people with sweet speech. Then followed him, the son of Sumitra, of mighty prowess, of equal accomplishments with his brother, and bearing the mental sorrow. Rama, entering the abode of his mother, saw it filled with all sorts of amusements; and even though his mind was not agitated with any mental disturbance seeing the impending calamity of loss of wealth, he was anxious lest the lives of his dear relatives might be in danger.

[117] The epithet _Kritajnena_ may as well be rendered into general terms; such as 'who acknowledges services rendered onto him.' Here in translation I have followed the commentator who has restricted it to the special sense suitable to the occasion.-- T.

SECTION XX.

There arose a great uproar of cry in the apartment of the females, when that best of men went out with clasped hands. 'That Rama, who used to serve all the females in all matters even without his father's permission, who was our stay and protector, is going to the forest. Raghava from his birth pays as much attention to us as to his mother Kaucalya. He, who being cursed, does not get angry, pacifies the wrathful and studiously avoids words and deeds that excite anger in others, will repair hence this day unto the forest. Senseless is our king, who forsakes Raghava who is the stay of all people, and thus kills his subjects." Thus the queens of Dacaratha, like unto the cows that have lost their young ones, began to blame him and cry aloud. Hearing this terrible uproar of cry in the female apartment, that lord of earth, racked with sorrow on account of his son, hid himself in the seat (with head hanging downdards). Rama too, having control over his own self, experiencing sorrow (for his relatives) and sobbing like an (enchained) elephant, entered into his mother's apartment together with his brother. He saw a venerable old man, sitting at the gate and many other persons. All those present, seeing Rama, began to shower benedictions on him, the best of all victorious heroes, saying, "Victory unto thee." Having passed through the first apartment he saw in the second, many old Brahmins, versed in the Vedas and honored by the king. Having bowed down unto them, Rama saw in the third apartment, women, boys, and old men, all engaged in watching the gate. The female warders honored Rama rejoicing, and entering his mother's apartment, communicated unto her speedily this pleasant news. Worshipful Kaucalya, seeking her son's welfare, kept up the whole night being absorbed in meditation, and was, in the morning, worshipping the God Vishnu. Wearing silk-cloth, pleased, and accustomed to the performance of religious rites every day, she, performing benedictory ceremonies, was offering oblation unto the fire. Rama entering the auspicious abode of his mother beheld her thus engaged in the sacrifice to the fire. The descendant of Raghu saw there, brought for the service of the celestials, curd, grains, clarified butter, sweetmeats, things fit for oblations unto the fire, fried paddy, white garlands, rice boiled in milk and sugar, rice sesamum and pea mixtures, sacrficial fuels and jars full of water. He saw his virtuous mother wearing white silk, pulled down by the austere performance of religious rites, and engaged in propitiating the deities with the offering of water. She seeing her son, ever advancing the joy of his mother, approach, became pleased, and stepped forward like unto a mare beholding her young one. Seeing his mother approach, Raghava bowed low, and (Kaucalya) embracing him in her arms smelt his head. Kaucalya, out of motherly affection, spoke these sweet and beneficient words unto her own invincible son, Raghava. "Mayst thou obtain the life and fame of the pious, old _Rajarshis_, and the virtue worthy of thy family. See, Oh Raghava, how truthful is your father the king! That virtuous- souled one shall install thee this day as the heir-apparent of the throne." Raghava, humble by nature, who was offered by his mother a seat and asked by her to eat something, streching forth a little his clasped hands, and with his head downwards with a view to show respects towards his mother, touched the seat, and began to relate unto her the object of his repairing unto the Dandaka forest. "O worshipful one, certain it is that thou knowest not the great impending calamity. It is for the distress of thine, Lakshmana and Vaidehi, that shall I wend my way unto the Dandaka forest. What is the use of a seat to me then? Now is the time come when I deserve a seat made of Kusa grass. I shall live in the forest for fourteen years abstaining from animal food and living on tuberous roots and fruits like unto the ascetics. The king shall confer upon Bharata the heir-apparentship and shall banish me as an ascetic into the forest. And I shall live in that solitary forest for eight and six years, feasting on roots, and fruits and performing the duties of a hermit." Like unto the stem of a _sala_ tree cut asunder by an axe in a wood, like unto a female celestial fallen down from the abode of the gods, she fell down suddenly (hearing these heart-rending words.) Rama seeing his mother, who deserved no distress, fall down like a plantain tree and insensible, raised her up, and finding her covered with dust all over her body like unto a mare risen up after rolling on the ground on account of toil of bearing heavy burden wiped oflf (her body) gently with his hand. She, deserving happiness, being racked with the destruction of her delight spoke thus unto Raghava, that best of men, in the presence of Lakshmana. "Oh! my son, Oh! Raghava, hadst thou not been born for my grief I would have been sonless only, but would not have been subject to this greater grief. A sonless woman has only one cause of mental affliction. Her only sorrow is "I have no child" and nothing else my son. I have not experienced in my life that blessing and pleasure which women generally feel when their husbands are devoted to them. I have sustained my life so long, O Rama, only with the hope that I shall witness this and other happiness when I shall have a son. Myself, being the eldest of all the queens, shall have to hear unpleasant and heart-rending words from the co-wives who are all younger than I. There can be no greater misery for women than this my boundless grief and lamentations. Thou being present, they have reduced me to this miserable plight, I do not know what else they will do, thou being away; there is death certain for me, Oh my darling! Being disregarded by my husband I have been greatly insulted--I am equal to the maid-servants of Kaikeyi or even inferior to them. Those who serve me or are obedient unto me, shall not even speak with me when they will see the son of Kaikeyi (installed). She is always of fretful temper, how shall I, reduced to misery (on account of thy exile), eye the face of Kaikeyi, uttering harsh words. I have spent, Oh Raghava, ten years and seven from thy (second) birth[118] expecting a termination of my sorrow. Even though worn out, Oh Raghava, I shall not be able to suffer this great misery cosequent upon thy unending exile and the contempt of the co-wives. How shall I, of miserable life pass my days in grief not seeing thy face, effulgent like unto the full-moon. Wretched as I am, in vain have I brought thee up with fasts, contemplations and many other toilsome austerities. Surely, I consider my heart is very hard, as it does not rend like unto the bank of a great river in contact with new water in the rainy season. There is no death for me-- no vacant place in the abode of Yama; otherwise why does not Death take me away like unto a lion snatching away a weeping hind; certain it is that my heart is made of iron, as it does not rend nor does my body being pressed down with this sorrow and falling) down on earth, break into pieces; verily have I no death before time. This distresses me that all my religious vows, alms givings, self-restraint and austerity, performed with a view of obtaining a son, have been fruitless, like unto the seeds thrown on a barren soil. If any body in this life, being pressed down with some great calamity, could meet with death of his own accord, I would have instantly gone to the abode of dealh, being cut off from thee like unto a cow from her young one. Oh, thou, having a countenance of moon-like splendour, wretched indeed is my life without thee--I shall follow thee to the forest out of great affection, like unto an enfeebled cow following her young one. Kaucalya like a Kinnari unable to bear this great calamity, anticipating some great misfortune and seeing Rama bound (with a great vow), began to lament in various ways.

[118] Here the commentators differ in fixing the age of Rama at the time of his going to the forest. Rama's age was under sixteen at the time of marriage, and after he was married to Sica he enjoyed her company for twelve years, when the proposal of installation was made. This makes totally an age of twenty-seven. In the text '_dasa saptacha_' (ten and seven) ten years fall short which are to be made up by taking into account the age of ten being left out, preceding Rama's entering into the second birth which begins at _maunji-bandhana_ or initiation into the mysteries of the Vedic literature. Following the example of Bhashyakara Patanjali, the commentator, Ramanuju has in the sentence 'dasa saptacha' supplied another (dasa) (ten) by means of ellipsis, thus giving an age of twenty-seven. This, however, contradicts the statement of Sita to Ravana in guise of an anchorite, informing him of the age of her husband being twenty-five. A modern annotator with great ingenuity has devised ways to make up this discrepancy. The age of Rama was under sixteen, when Visvamitra asked his assistance in destroying Taraka. 'Under sixteen' may mean fifteen or twelve as well. After marriage at twelve, Rama enjoyed twelve years more the pleasure of home. This giving in total twenty-four, it is to be supposed that when he was exiled he stepped at twenty-five. The text '_dasa saptacha_' is correct, considering the age of eight being left out preceding his second birth at the initiation into the mysteries of the Veda.

SECTION XXI.