Part 24

At this time Lakshmana, sorely distressed, addressed the weeping Kaucalya, the mother of Rama with the following words suitable to that occasion. "I like it not, Oh worshipful one, that Raghava, should repair unto the forest, renouncing this grandeur of sovereignty. The king is uxorious, old and therefore of perverted judgment and is addicted to worldly affairs; being under the influence of his wife and passion what could he not speak? I do not see any such fault or sin in Rama that he should be banished from the kingdom to range in the wood. I do not find any such man in this world, even amongst great enemies, who, forsaken for heinous sins, can cite, even in his absence, any fault of him. Observing what law of righteousness does the monarch, without any cause, renounce such a son who is like unto celestials, simple, well disciplined and beloved even of the enemies? What son, remembering his father's conduct, shall carry in his heart these words of the king, who has again gone back to childhood? Ere people come to know this proposal of exile, do thou secure the government of the kingdom unto thyself with me. Who can disturb the installation, Oh Raghava, myself protecting thee by thy side with my bows, like unto Death himself. If any body stands here as an enemy, surely shall I, Oh best of men, depopulate the whole city of Ayodhya with sharp arrows. I shall immolate all who shall stand by Bharata or wish him well--certainly mildness brings about discomfiture. If father being propitiated and excited by Kaikeyi, turns out to be our enemy, he shall be slain, without any hesitation. Even a spiritual leader deserves chastisement if he is puffed up with pride, and is devoid of the power of judging good actions and bad, and when he is gone astray. Tell me, Oh best of men, by what law of virtue and what reason does he purpose to confer this kingdom upon Kaikeyi, which has devolved upon thee (by the law of inheritance). Who dares conferring on Bharata the kingdom, carrying hostility with me and thee? Oh worshipful one, verily am I attached at heart to my brother. By truth, bow, gifts and things dear unto me, do I swear unto thee; if Rama shall enter into the wood, know me, Oh worshipful one, to have entered into the fire before that Like unto the sun dispelling darkness, shall I remove thy sorrow by dint of my power; may your worshipful self and Raghava witness it. Readily shall I despatch my father, whose heart is unduly attached unto Kaikeyi and who is therefore vile and being old contemptibly playing the child." Hearing these words of the high-souled Lakshmana, Kaucalya weeping and being pressed with sorrow spoke these words unto Rama. "You have heard, Oh my son, what your brother Lakshmana said; and if you like, do what seems reasonable unto thee. It does not behove thee, hearing the sinful words given vent to by the co-wife, to repair hence, leaving me who is sore distressed with sorrow. Oh thou pious one, having knowledge of religion, if do thou wish to acquire righteousness, serve me here and continue practising the best of all virtues. Hear, Oh my son, the great ascetic Kasyapa, lived in his house, serving his mother continually and being crowned with best moral merit reached heaven. As the monarch is worshipful unto thee in veneration so am I. I do not permit thee, to repair hence unto the forest. Separated from thee I do not need life or happiness; with thee I would prefer faring on grass. If do thou depart unto the forest leaving me troubled with sorrow, I shall resort to the vow of fasting and shall not be able to sustain my life. And then thou shalt receive the penalty of hell, well known to the people, as did the ocean, the lord of rivers, for like, unrighteousness, suffer the agony of Brahminicide."[119] Whereupon unto his mother Kaucalya, sorrowful and weeping, spoke Rama, virtuous-souled, these words of righteousness. "There is no power in me to transgress my father's behests; bend low I my head unto thee--I want to proceed to the forest. The learned Rishi Kandu, who lived in the forest keeping the word of his father, killed a cow, knowing it to be unrighteousness. In our line the descendants of Sagara, at the command of their father, met with signal destruction, while digging the earth. Rama the son of Jamadagni, at his father's words, decapitated his mother in the forest. These and other god-like personages, Oh worshipful one, obeyed heroically the orders of their father; and I shall do my father's welfare therefore. It is not I alone who am carrying out my father's commands; those whom I have mentioned now, O worshipful one, have done so. I am not introducing some such righteousness, unfavourable unto thee, that has been never practised before. I am simply treading the path, that has been upheld and followed by worthies gone before. Surely shall I accomplish that which is worthy of being performed in this world and nothing else--one going by his father's behests is not certainly degraded."

Saying these words unto his mother, that best of men versed in speech and best of archers, again spoke unto Lakshmana all these words. "I know full well, Oh Lakshmana, thy affection towards me and thy power, strength and unconquerable force. Not knowing my settted conviction in regard to truth and peace, my mother, Oh beautiful Lakshmana, is so disturbed with incomparable sorrow. Righteousness is the prime object in this world and in righteousness is established truth, and this excellent utterance of my father is in keeping with righteousness. It does not become them, O hero, who abide in righteousness to fail to carry out the commands of father, mother or a Brahmin. While I have been, Oh warrior, ordered by Kaikeyi at my father's words, I shall not be able to transgress those behests again. Do thou relinquish therefore this unrighteous purpose of thine consequent to the virtues of the Kshatriyas; do thou abide by righteousness but not cruelty, and follow my decision." Saying these words unto Lakshmana out of fraternal affection, spoke again Rama to Kaucalya with clasped hands and with his head bending low. "I do bind thee with an oath of my life, Oh venerable one, to allow me to wander away hence into the wood. Do thou perform benedictory ceremonies for my welfare. Like unto the royal saint _Yayati_ in the days of yore once falling on earth going again to the abode of celestials, I shall, fulfilling my vows, again return home from the forest. Do thou, Oh mother, assuage thy grief within thy heart; lament not thou, I shall return home again from the wood after making good my father's words. Myself, Lakshmana, Vaidehi, Sumitra and thyself shall abide by father's words, and this is the virtue eternal. Desisting from the ceremonies of installation and allaying thy sorrow in thy heart do thou, Oh my mother, follow my pious decision about retiring to the forest". Hearing those pious, sober and reasonable words of Rama, the venerable mother, regaining her sense like unto the dead, and casting her look upon him, spoke to him again the following words. "I am equally worshipful unto thee, Oh my son, with your father, for like him have I brought thee up with pains and like him do I love thee. I shall not allow thee to repair unto the forest and it does not behove thee to go leaving me behind sore distresssd with grief. Without thee, of what avail to me is my life, my relatives, the worship of the manes and the deities and the knowledge of divine truth on this earth? Prefer do I thy company even for a moment to the presence of all creation." Hearing these sorrowful words of his mother, Rama was again inflamed with ire, like unto an elephant goaded with a fire-brand, when entering into darkness. He, abiding in righteousness spoke such pious words unto his mother, almost insensible, and unto the son of Sumitra, bewailing and racked with sorrow, as he was justified to utter on that occasion. "I know, Oh Lakshmana, thy deep respects unto me and thy power. It is not proper for thee to pain me along with my mother, not being cognizant of my intention. Righteousness, wealth, and the objects of desire are looked upon with great esteem in this world of the created but when the occasion for obtaining the result consequent upon the virtuous deeds of a prior life appears, all these three, I have no doubt, are fulfilled in righteousness, as the wife alone, obedient, charming and having a son (fulfils them all). It is not becoming for us to perform all those things where these three do not combine--whence results righteousness that we should resort to. A man seeking wealth becomes despicable, and one subject to desires is not admired by any (when bereft of righteousness). Who of us, having no tendency to wickedness, shall not obey the command of our father knowing it to be righteousness, who is old, our monarch and preceptor in military training, be it an outcome of his desires, anger or joy. For this it is that I am unable to act against my father's vow--he is our father and therefore can command us both like a master; and he is the husband of this venerable one, therefore her stay and righteousness itself. The righteous monarch is still living and continues in his own path when ready to redeem his vow even by renouncing me--how can this worshipful one accompany me like other insignificant widows? Do thou permit me therefore, to repair unto the forest and perform benedictory ceremonies for me so that I may again return home like unto Yajati regaining heaven by truth. I cannot neglect eminent fame being impelled by avarice for kingdom alone. Life is but of short duration, Oh worshipful one, and as such I do not long for acquiring this nether earth by means unrighteous." Rama, that foremost of men, with a view to range into the forest Dandaka after patiently propitiating his mother and instructing fully his younger brother the mysteries of righteousness, went round his mother with reverence and made up his mind to repair unto the forest.

[119] The text has been here a little freely translated to make it compatible with the legend to which it refers. The ocean, thus goes the story, caused the grief of his mother. Upon which, Maharshi Pippyalada, through magical power, subjected him to agony of hell. This agony the mother of Rama relates as the same that follows the sin of Brahminicide.

SECTION XXII.

Hereafter holding the equanimity of mind with patience self-possessed Rama spoke thus unto the son of Sumitra, his dear brother, and friend, who was greatly sorry, had lost his patience and was pressed down with this misfortune of Rama, and had his eyes inflated with anger like unto an infuriated elephant;--"Subduing this anger and sorrow, taking recourse to patience only, brooking the insult and resorting to joy, do thou set aside all those things that have been collected here for my installation and make preparations speedily for my repairing to the forest. Oh son of Sumitra, do thou take that amount of trouble for preventing now the collection of materials for installation, as didst thou take beforehand for collecting them. Do thou act therefore in such a way as will remove the apprehension from the mind of our mother (Kaikeyi), who is troubled at heart so greatly on hearing of my installation. O son of Sumitra, I cannot neglect for a moment the trouble which hass arisen in her mind on account of this fear. I do not remember to have done on any occasion wilfully or unwilfully any thing that is displeasing onto my father or mothers. My father is of truthful words and vows and he has been greatly terrified by the fear of the next world; may his fear disappear now. If this work of installation be not stopped, my father shall be greatly pained at heart thinking that his vows shall not be fulfilled and his sorrow will also ache me. And it is for this reason, Oh Lakshmana, that I purpose speedily to retire from this city to the forest, renouncing the preparations for my installation. On my wandering away unto the forest to-day, the daughter of Kekaya shall have her ends attained and shall install Bharata on the throne without any disturbance whatsoever. Myself going to the forest, wearing bark, tiger-skin and matted hair, Kaikeyi shall attain the happiness of her mind. That great One, who has inspired Kaikeyi with this mode of mind and has kept it firm, I cannot offend. I shall repair hence without any delay. Do thou regard, Oh Lakshmana, Destiny as the only cause of this transfer of the kingdom, although attained, and of my banishment. Had not Destiny been instrumental in bringing about this determination in Kaikeyi, she would not have been so much persevering in the infliction of misery upon me. Knowest thou, Oh gentle Lakshmana, that I have never made any distinction in my mind between my mothers, nor did Kaikeyi make any such thing before between me and her son; consequently it is Destiny only that has made her press for the prevention of my installation and for my exile with harsh and cruel words, or else why should she, a daughter of a king and possessed of an excellent temper and high accomplishments, speak painful words unto me in the presence of her husband like unto an ordinary woman. That which is above comprehension is Destiny and it is beyond the power of creatures to avert its consequences; and evidently it is through this Destiny that have sprung up this distemper of Kaikeyi and my loss of kingdom. What man dares withstand Oh son of Sumitra, this (terrible) Destiny hidden from our view until known by the consequences of action. Destiny is the prime source of those inconceivable causes which occur with reference to happiness misery, fear, and anger, profit and loss, birth and deliverance. Seers of great austerity being influenced by this Destiny, succumb to the attack of anger and desire, renouncing all their hard disciplines. The hinderance in this world to the completion of works taken in hand, and the origination of an unthought of event in its stead, is nothing but the action of this Destiny. The mind brought under discipline by this true rationale, there remains no cause of sorrow regarding my installation being put a stop to. Do thou therefore assuage thy grief and follow me and intercept speedily the collection of materials for my installation. The bathing ceremony, necessary before taking the vows of asceticism, shall be performed, O Lakshmana, with all these jars full of water brought for my installation. Or what necessity have I with all these articles of installation; water drawn from the well by myself shall do for entering into the vow of exile. Do not grieve, Oh Lakshmana, for the loss of this kingdom. Of kingdom and exile into the forest, exile is fraught with glorious results. Knowest thou now the mighty power of Destiny and do not blame therefore my younger mother and my father laboring under the influence of Destiny.

SECTION XXIII.

Being addressed by Rama thus, Lakshmana, the mighty hero, hanging down his head with half reluctance, pondered for sometime, and, placed midway between joy and grief, with frown drawn in between his brows, began to sob hot and hard, like unto an angry serpent in a cave belonging to another. No body could eye his face, having terrible frowns, which looked like that of an angry lion. Moving the extremities of his hands like unto the trunk of an elephant, variously altering the altitude of the neck above his frame, glancing a look awry, thus spoke he unto his brother. "To avoid the transgression of righteousness, and the degradation of the people (consequent upon a bad example), thou art eager to repair unto the forest. This thy eagerness is certainly misplaced. Wast not thou under error, how could one like thyself, being heroic among the Kshatriyas, and capable of overcoming Destiny, speak in such a strain as behoves one that is impotent. Why dost thou extol Destiny which is powerless and weak. For what reason dost thou not apprehend (unrighteousness) in those two (Dacaratha and Kaikeyi), addicted to vice. Dost thou not understand that there are many people who feign piety outwardly (to deceive the simple). With a desire to renounce thee by fraud,they simulate piety which is but selfishness. Had they not purposed thus, Oh, Raghava, things would not have taken such a turn. If this story of the vows be true, then why had it not been declared before. Surely has the monarch engaged in an action hateful to the people, namely the installation of a younger brother neglecting thee (the eldest one). Pray, pardon me, Oh great hero, I cannot brook all this. Even that so called virtue do I loathe, which has, O high-souled one, fascinated thee, and made thy mind run from one extreme to another.[120] Why shalt thou, being capable of work, conform these impious and cursed words of thy father, who is sadly under the influence of Kaikeyi. Here lies my sorrow that thou dost not admit that this disturbance of the installation has arisen out of the pretext of boon giving; thy idea of virtue is indeed an object of censure. People will mark this thy forsaking of the kingdom for redeeming the vows of thy father, with opprobrium. Who else, save thee, even thinks of compassing the desires of the monarch and the queen Kaikeyi, who are of unrestrained habits, ever intent on our mischief and are our enemies known by the name of parents. Even if their throwing obstacles in the way of thy installation thou considerest, as the inevitable action of Destiny--pray disregard it, that does not please me. He, who is tremulous, weak and powerless, follows the track of Destiny; they pay no regard to it who are mighty heroes and whose prowess is held in esteem by the people. He, who can avert the consequences of Destiny by dint of his manliness, does not lose heart even in the face of his interest being endangered by it. People shall witness to-day the power of Destiny and manliness; this day shall appear which of them is more powerful. Those who have witnessed before the prevention of thy installation by the evil agency of Destiny, shall see it defeated, even this very day, by my manliness. Thwart shall I that assailing Destiny by my prowess like unto a terrible elephant, freed of its shackles past the restraining power of a goading hook and inflamed with the juice issuing out of its temples. What of the father, not even all the protectors of the regions nor the entire population of the three worlds shall be able to present any obstacle in the way of Rama's installation. Those who have, with one voice, Oh king, settled about thy exile unto the forest, shall be banished to day for fourteen years. Burn shall I down that hope of my father and Kaikeyi that they want to place Bharata on the throne by hindering thy installation. Influence of destiny shall not bring my opponents that amount of happiness, as the misery inflicted on them by my terrible prowess. Thyself retiring unto the forest after governing the people for a thousand years, thy sons shall resume the administration. Dwelling into the forest is permitted after making over (the charge of the subjects unto (the hands of the) sons, as did the Rajarshis of old. The monarch changing his mind, the kingdom shall be transferred into another's hands--dost thou, being afraid of this, want to fly as an exile unto the forest? And is it for this, that thou Oh virtuous souled Rama, dost not wish to have kingdom for thee? I do promise unto thee, Oh great hero, that I shall protect thy kingdom like unto shore protecting the sea, or else I shall not attain to the region of heroes. Do thou perform the rites of installation with things necessary for benediction--do thou engage in these affairs--myself alone shall be able by force to thwart the opposition of the kings. These hands of mine are not intended for enhancing the beauty of my body--this bow is not meant for an ornament only, this sword is not for binding woods together with, and these arrows are not for carrying the weight of woods--these four belonging to me are for the use of killing the enemies. Never do I desire that I shall not cut them into pieces with sharp edged swords, brilliant as the lightning, whom I do consider as my enemies, though they be redoutable as Indra, the wielder of thunderbolt. Cover thick shall I the field of battle and make it impassable by cutting assunder the trunks of the elephants, thighs of the horses and heads of the infantry. Being beheaded by my swords like unto the flaming fire and besmeared with blood resembling the clouds with lightning, my enemies shall fall down to the ground. Who is there, proud of his own prowess, that shall be able to withstand me when I shall appear at the battle field with bows and leathern fences of fingers. Killing one with a number of arrows, and sometimes many with a single one, I shall drive shafts into the vital organs of men, horses and elephants. To-day shall I display my skill in arms in destroying the supremacy of the monarch and establishing thine. That hand, which is fit for the smearing of the Sandal, for wearing armlets, distributing wealth and maintaining relations, shall be engaged to-day, Oh Rama, in performing its worthy action--the discomfiture of them who want to throw obstacles in the way of thy installation. Pray tell me now, which of your enemies shall be cut off by me from wealth, life and relatives? I am thy servant: do thou give me instruction that the whole earth may be brought under thy subjection". That descendant of Raghu, wiping tears off the eyes of Lakshmana and consoling him repeatedly, spoke unto him saying "Oh gentle one, I have thought it to be the best way by all means that I shall abide by my father's orders."

[120] Formerly the mind was for accepting the kingdom, and now for going to the forest as an exile. These are the two extremes here meant.--T.

SECTION XXIV.

Seeing Rama determined upon carrying out his father's behests, Kaucalya with her voice choked with vapour begot of tears, spoke unto him the following pious words. "How shall this virtuous-souled one, beloved of people and who has never experienced misfortune before, live on grains gleaned, being born of me to Dacaratha? How shall that Rama live upon fruits and roots, whose servants and attendants fare on well cooked rice? Who shall believe, or believing who shall not be afraid, that this highly accomplished descendant of Kakuthstha, favourite of the king, is going to be exiled? Certainly Destiny, who crowns or afflicts people with happiness or misery, is the most powerful agency in the world, or why shalt thou, Oh pleasing Rama, fly as an exile unto the forest? This great and incomparable fire of sorrow issuing from my mind, inflamed by the wind of thy absence, increased by the fuels of lamentation and pain, kindled by hard sobs, obtaining the oblations of tears, vomiting the smoke of vapour begotten of anxious thoughts--the result of counting upon the days of thy return, shall consume me, making greatly lean, when deprived of thy presence, as does the fire burn the dry grass in summer. Like unto a cow following its young one shall I follow thee, Oh my darling, wherever shalt thou go." Hearing those words of his mother, Rama that best of men, spoke the following words unto her, who was greatly troubled with sorrow. "The monarch has been duped by Kaikeyi; myself resorting to the forest, surely shall he resign his life, if cast off again by thee. There is nothing more cruel for women than the forsaking of their husbands; it does not behove thee therefore, to think even of this opprobrious action. Do thou serve this descendant of Kakuthstha, my father, and the lord of the earth as long as he lives--know thou this to be the eternal virtue."