Part 44

As Bharata was again speaking in this strain, his graceful elder brother, having been highly honored, answered Bharata in the midst of his relatives, saying, "Having been born as a son unto Dacaratha--foremost of monarchs--by Kaikeyi, this speech of thine is worthy of thee. O brother, formerly when our father espoused the hand of thy mother, he promised her the kingdom as her marriage portion. Then on the occasion of the war between the gods and the Asuras, that master, the king, well pleased (with her), being besought, granted her a boon. Having been thus promised, that virtuous lady, thy illustrious mother, O foremost of men, asked for two boons (of the king),--viz., thy enthronement, O best of men, and my banishment Thus besought by her, the king conferred on her the boon. And, thou foremost of men, I have been enjoined by my sire to stay in the woods for fourteen years, in consequence of his having granted her the boon. And, having, in company with Lakshmana and Sita, come to the lone forest, I in humble guise am staying in the truthful speech of my father. Thou too, thou foremost of kings, shouldst in the same way speedily render our father truthful, by getting thyself installed. O Bharata, for my sake, do thou free that lord, the king, from his debts. Do thou, O thou cognizant of morality, deliver our father and gladden thy mother. O child, we hear that in Gaya, formerly the famous Gaya, engaged in a sacrifice, chaunted this Vaidika hymn, for pleasing his departed an- cestors : 'Since a son delivereth his sire from the hell named _Put_, a son goeth by the appellation of _putra_, he protecting his (departed) ancestors in every way. One should wish for many sons crowned with qualities and versed in various lore, for the chance is that one at least of these may repair to Gaya.' O son of the Raghu race, the Rajarshis have delivered their decision on the point. Therefore, thou foremost of men, do thou, O lord, rescue thy sire from hell. O Bharata, go to Ayodhya, and please the subjects, in company with Satrughna, O hero, and all the regenerate ones. I also, O hero, without delay shall have to enter the forest of Dandaka in company with Lakshmana and Sita. O Bharata, be thou thyself the monarch of men, I shall become the king of kings of deer. Go thou to that foremost of. cities with a glad heart: with a glad heart will I enter Dandaka. O Bharata, let the umbrella barring out the rays of the sun, afford cool shade unto thy head: I shall happily seek the dense shade of these forest trees. Satrughna endued with cleverness is thy helper: Sumitra's son is well known as my best friend. We four worthy sons of that foremost of monarchs will keep him established in truth, O Bharata. Let not thy mind despond."

SECTION CVIII.

As Rama cognizant of righteousness was thus encouraging Bharata, Javali--best of Brahmanas--addressed him in words divorced from morality, saying, "O Raghava, endowed with a noble understanding and leading a life of asceticism, do not suffer thy intellect to entertain inanities, like any low person. Who is whose friend? And to what is one entitled and by virtue of what relation? And who is such? Since a creature is born alone and dies alone, a person that cherishes his father and mother with affection, must, O Rama, be looked upon as a madman. No individual hath any one (in this world). As on the eve of setting out for another country, a person stays somewhere (outside the village he lives in), and the next day goes away, renouncing that abode, even such are a man's father and mother, house and wealth. O Kakutshta, worthy people never bear affection towards a mere abode. Therefore, O best of men, leaving thy ancestral kingdom, thou ought not to abide in the disagreeable forest filled with dangers and difficulties. Do thou get thyself sprinkled in the prosperous Ayodhya. The city expects thee wearing a single woven braid. O king's son, enjoying costly regal pleasures, do thou sport in Ayodhya, like Sakra in the celestial regions. Dacaratha is none unto thee, and thou too art none unto Dacaratha: He is quite other than thy sire; and thou hast no connection with him. Therefore, do thou act as I tell thee. A father is merely an instrumental cause (touching the generation of his child). A father's semen coming in contact with a mother's blood, at the time befitting conception, a person is brought into being. The king hath gone the way he should. This is the nature of all creatures. But thou for naught denyest thyself (the manliness of monarchal power). Those that disregarding interest are devoted to virtue, do I mourn--and not others; for having suffered misery here, they in the end meet with extinction. People engage in Ashtaka[191] in behalf of ancestors and deities. Behold the waste of edibles. Doth any dead person feed? If food partaken by one is transferred to the body of another, offer Sraddha unto one going to a distant land, and that shall serve for his provender on the way. Works (on morality) enjoining--'Worship,' 'Give away,' 'Be initiated,' 'Observe rites,' 'Renounce',--have been composed by intelligent persons, for inducing people to be charitable. O magnanimous one, assure thyself there is no hereafter. Do thou remain grounded in the evident, turning thy back on what is beyond our ken. Placing in front the intellect of the good, and approved by all, do thou, propitiated by Bharata, accept the monarchy."

[191] The lunar days and months for propitiating the manes.

SECTION CIX.

Hearing Javali's words, Rama having truth for prowess, by help of an exceedingly subtle intellect uninfluenced (under the exhortations of that sage), said, "What thou, wishing for my welfare, hast dwelt upon, though wearing the guise of a good action, is really not such; and though appearing to be beneficent, is really calculaled to entail misery. The person that with his sinful acts sticking to him, walketh astray, as well as he that holdeth up (unto others) different patterns of character (from those recommended by scripture), doth not win honor with the good. One's character (fashioned according to scripture) shows whether one is high-born or base, heroic or vainly priding himself on his manliness, pure or impure. (But by adopting the code of conduct inculcated by thee), a mean character may appear as a noble one, one bereft of purity may appear pure, an inauspicious individual may seem auspicious, and one of vile ways may appear honest. If I adopt this unrighteous course, calculated to produce confusion of castes, and do acts not recognised by scripture, I shall, renouncing good, have to reap only evil. Then what man possessed of consciousness and capable of discriminating between right and wrong, shall honor me, given to wicked ways and deserving of universal reprehension? Whose is this course (that thou askest me to follow)? And by what way shall I attain heaven, by following the present course, which would make me give up my vow? When I have (first) myself set up desire as my standard of action, the entire body of the people shall follow me: subjects take to the ways that have been adopted by their sovereigns. This eternal regal morality founded in kindness towards the subjects, is verily true. Hence a kingdom is essentially based upon truth; and this world itself is established in truth. Saints and celestials for certain regard truth alone. In this world a truthful person attains the regions of Brahma. Untruthful persons harass people as much as serpents. In this world virtue, which is said to be the root of everything, is itself established in truth. In this world, truth is the Lord; in truth is established righteousness. Everything hath truth for its basis. No condition is superior to truth. The Veda, which inculcates gift, sacrifice, _homa_, and asceticism, is based on truth. One protects men, another his family; one is plunged in hell,--another is honored in heaven. Why should I not then obey the mandate of my father? My father was of truthful promise and of righteous ways; and with the object of observing his promise, he laid on me this (for faithful performance). Having promised to my superior with an oath, I shall never through covetuousness or forgetfulness or pride rive the bridge of truth. We have heard that the gods and the _Pitris_ do not accept offerings from one inclined to untruth, or who is unsteady and of volatile faculties. This duty of maintaining truth, whose influence radiates all over one's soul, I certainly find to be the prime one; and this burthen hath (ere this) been borne by worthy people. And it is for this that I reverence the same. I abjure that Kshatriya morality which, wearing the garb of righteousness, is in fact impiety, and which is pursued by the low-minded, or the wicked, or the covetuous, or the sinful. A person commits a sin by means of his _physique_, but after he hath accurately cast it in his mind; and he hath also spoken an untruth with his tongue. Thus a sin is threefold. The earth and fame and renown and auspiciousness pay court unto the truthful person. The good follow truth,--therefore even truth is to be sought (by all). Therefore the seemingly excellent thing that thou, after having well ascertained it, hast said unto me in words informed with reason--'Thou hadst rather do this'--appears to me wanting in nobility. How, after having promised unto my superior this exile of mine, shall I act up to Bharata's words, setting aside those of my superior? I having remained firm in the promise I had made unto my superior, that noble lady, Kaikeyi, became excceedingly delighted. Living in the forest, pure, with regulated fare, I shall, propitiating the gods and the Pitris with fruits, flowers and roots, (fulfil my vow). Satisfying the five classes,[192] I shall, retaining my simplicity and my religious faith, and being able to distinguish between right and wrong, pass away the term (of banishment). Having come to this scene of action, one should do that which is proper. Even Agni and Vayu and Soma reap the fruits of their own acts. Having acquired the appellation of Satakratu, the sovereign of the celestials hath gone to heaven; and, having performed rigid austerities, the Maharshis have attained the celestial regions." Having heard of the reasons couched in that atheistical speech which he could not allow to pass without stricture, that one of fierce energy, the king's son, censuring what Javali had said, again spoke, "Truth, righteousness, prowess, kindness to creatures, fair spokenness, and worship of the twice-born ones, gods and guests, these have by the pious been styled the ways to heaven. Having duly heard that these are capable of conferring the _summum bonum_, and also come to the same conclusion by reasoning, Vipras, adequately and competely observing morality with the utmost care, are eagerly desirous of attaining those regions. I blame this act of my father's, viz.-- that he took (for his priest) one of perverse understanding, who rangeth by help of such an intellect--who is frightfully atheistic, and who hath swerved from the path of righteousness. As a thief is, so is a Buddha, and know that in this matter, an atheist is in a like predicament. Therefore, such an one, when capable of being punished like a thief for the good of the people, should be punished like a thief; and let no Brahmana ever speak with an atheist. Other Brahmanas than thyself, superior to thee, have, serving this world as well as the next, performed various exellent acts. Therefore those Brahmanas, amen, who have spared life and in other ways practised morality, and have also given away in charity, performed austerities and served others, (perform sacrifices in consonance with Vedas). And principal ascetics engaged in religion, surrounded by the good, possessed of energy, having charity for their foremost attribute, void of envy, and their hearts free from all stain,-- are honored in this world." When the magnanimous Rama of undiminished strength had wrathfully said this, that Vipra with supplications again spoke words fraught with morality and high spiritual truth. I do not speak the language of atheists; nor am I an atheist; nor yet is it true that there is nothing (hereafter). On the occasion of things having reference to the next world being performed, I am again a believer; and on the occasion of things' connection with this world being taken in hand, I am an atheist once again. O Rama, the time has gradually drawn nigh when for the purpose of making thee turn back, it is necessary that I should speak the language of atheism. But pacifying thee, I have (again) spoken this (_i.e._ I am a believer).

[192] _Parakramam_--The commentator says that the word means, Chandrayana and other rites.--T.

SECTION CX.

Knowing that Rama was wroth, Vasishtha said, "Javali knoweth the departure of creatures to the next world and their return thence. Anxious of making thee turn back, he had spoken thus. Do thou now, O lord of the world, learn the genesis of creatures from me. Water was everywhere. The earth was constructed therein. Then sprang the self-create Brahma along with all the celestials. Having become a boar, he raised up the earth, and along with his sons of subdued souls created everything. Brahma eternal, existing through all time and incapable of decay, sprang from the sky. From him Marichi came into being, and Kacyapa is Marichi's son. Vivaswat drew his birth from Kacyapa, and Manu from Vivaswat. Manu was formerly known as Prajapati. Ikshwaku is son unto Manu; and this world was first conferred upon Ikshwaku by Manu. Do thou know Ikshwaku as the first king in Ayodhya. The graceful Kukshi is known as the son of Ikshwaku. And, O hero, Kukshi's son was Vikukshi. Vikukshi had the powerful Vana possessed of exceeding energy for his son. Vana had the mighty-armed Anaranya of high austerities for his son. During the time of that foremost of righteous persons, the monarch Anaranya, drouth or famine did not occur (in Ayodhya); nor were there any thieves at that time. O mighty king, from Anaranya sprang king Prithu. From Prithu sprang Trisanku of mighty energy. This hero by virtue of his truth telling went to heaven in person. Trisanku had the famous Dhundumara for his son; and from Dhundumara Juvanasya was born. Juvanasya's son was the handsome Mandhata; and from Mandhata Susandhi came into being. Susandhi had two sons; Dhruvasandhi and Prasenajit. Dhruvasandhi had the illustrious Bharata, destroyer of foes (for his son) From Bharata sprang Asita--to whom sprang these hostile kings as foes, Harhayas, Talajanghas and Sasavindus--heroes all. Having engaged with them in battle, the king was excited (by them). And on the romantic Himavat, he became engaged in asceticism. It is said that at the time, his two wives were gone with child. There one of the exalted ladies having eyes resembling lotus petals saluted Bhrigu's son furnished with the splendour of a celestial, desirous of having an excellent son. Another administered poison unto the other for destroying her foetus. Bhrigu's son named Chyavana was at that time staying in Himavat. Appearing before the sage, Kalindi saluted him. Thereupon he returned the greeting that had been made by that lady anxious to secure a boon for the birth of a son. "Thou, shalt, O lady get a son of mighty soul, who shall be celebrated among men; and who shall be pious and powerful--the perpetuator of his race and destroyer of enemies" Hearing this, that noble lady having gone round him and paid in respect unto the ascetic went to her home and gave birth to a son furnished with eyes resembling lotus-petals, and of sheen like that of the inside of a lotus. And because her co wife, had given her poison for destroying her foetus, and as in consequence of this, he had come in contact with poison, he came to be called _Sagara_. The name of that king is Sagara, who having been initiated in a sacrifice excavated the ocean, frightening the people with the vehemence of his operations. Asamanja is known to have been the son of Sagara. This wicked man while yet in life, was banished by his father. Asamanja's son was the puissant Ancumat. Dilipa is the son of Ancumat and Dilipa's son is Bhagirtha. From Bhagiratha sprang Kakustha; from whom the Kakusthas came to be well known. Kakutstha had Raghu for his son; after whom have been named the Raghavas. Raghu's son is the energetic Pravirda, who ate human beings. He is known on earth under such names as Kalmashapada, Saudasa. We have heard that Kalmashapada's son was Sankhana, who having been endowed with prowess, found destruction along with his forces. Sankhana's son was the beautiful and heroic Sudarcana. Sudarcana's son was Agnivarna and Agnivarna's, Sighraga; Sighraga's son was Maru, and Maru's Pracucruva's. Pracucruva's son was the magnanimous Amvarisha. Amvarisha's son was Nahusha having truth for his prowess. Nahusha's son was the exceedingly Virtuous Nabhaga. Nabhaga had two sons,--Aja and Suvrata. Aja's son was the virtuous king Dacaratha. His eldest son art thou celebrated under the name of Rama. Do thou receive thy own kingdom and look after the world. Among the Ikshwakus, the first born becomes the sovereign. The first born existing, an inferior son cannot be installed in the kingdom. It therefore doth not today behove thee to depart from the ever existing morality of the descendants of Raghu. Do thou rule this earth filled with gems, and furnished with high fame, do thou like unto a father govern her containing many kingdoms."

SECTION CXI.

Having thus addressed Rama, the royal priest Vasishtha again spoke unto him words fraught with righteousness, saying, "Unto a man born there are three superiors, viz, the preceptor, O Kakutstha, and father and mother, O Raghava. O foremost of men, the father begets a person, the preceptor imparts wisdom and therefore is he called a superior. I, O subduer of foes, have been the preceptor of both thyself and thy father. By doing what I say, thou wilt not lose the state of the righteous. These courtiers of thine--these relatives, and these kings;--by protecting them virtuously thou wilt not lose the state of the righteous. It doth not behove thee to disregard the words of thy aged and virtuous mother. By doing her bidding thou wilt not lose the state of the righteous. O Raghava, by acting as Bharata, who is soliciting thee, says, thou having the morality of truth for thy prowess, wilt not be frustrated of the state of the pious." Thus sweetly addressed by his preceptor personally, that foremost of men, Raghava, replied unto Vasishtha, seated with him, saying, "What his father and mother always do in behalf of their son, and what they effect by way of provision and sleep and clothing and constant swest speech, and sport, is difficult of being repaid. Therefore, what my father, king Dacaratha hath commanded me to do, must not be falsified." Rama having said this, the broad-breasted Bharata, extremely depressed spoke unto the charioteer who was by, saying, "O charioteer, do thou speedily spread Kuca on the ground here. I will remain near the noble one until he be kindly disposed (towards me). Even as a twice born one deprived of his wealth lieth down (at the door of an unrighteous person), eschewing food and in darkness, will I lie down in front of this cottage, until he betakes himself back (to Ayodhya)" Then with a dispirited heart finding Sumantra looking up to Rama, Bharata himself spread Kuca and lay down upon it. To him spoke that foremost of Rajarshis, the highly energetic Rama, "O Bharata, my dear brother, what have I done that thou hast down by me? It is a Brahmana who alone can obstruct a person by lying down beside him; but there is no rule by which a member of the military class[193] can lie down (in this wise). O best of men, arise, renouncing this difficult vow; and, O descendant of Raghu, do thou from hence take thyself unto that best of cities, Ayodhya." Being seated, Bharata, eying the citizens and the inhabitants of of the provinces, remarked, "What for do ye not solicit the noble one?" Thereupon the citizens and the dwellers of the provinces answered that high-souled one, saying, "We perceive that the descendant of Raghu says unto Kakutstha what is fit; and this exceedingly virtuous one stayeth by the words of his sire. Therefore we are incapable of suddenly saying anything." Hearing their speech, Rama said, "Listen to the words of these friends having morality for their vision. And, O scion of the Raghu race, hearing their utterances as regards both thyself and me, do thou decide. Arise, thou mighty-armed one. Touch me and then water." Thereat arising, Bharata, having touched water, said, "Ye courtiers, and ye ministers, listen to me! I did not wish for my paternal kingdom; nor did I sway my mother (towards obtaining the same); nor did I know that the exceedingly righteous Raghava was to seek the woods. But if he must dwell here, and thus act out the mandate of our father, I also will abide in the forest for fourteen years." Astonished at the determination of Bharata, the righteous Rama eying the citizens and the inhabitants of the provinces, said, "Neither Bharata nor I can anual any sale or pledge or purchase effected by our father during his life. Therefore I ought not to accept any substitute for living in the woods, who can but contribute to my censure. Kaikeyi hath spoken what is proper; and my father hath acted well. I know Bharata to be forgiving, and given to serving superiors. Everything in that high-souled one intent on truth appeareth beneficial. Having returned from the forest, I will in company with this brother of virtuous character, become the worthy master of this earth. The king having been made by Kaikeyi to consent (to her proposal), I have done as she told me. Do thou by acting in the way calculated to free that lord of the earth, our father (from the debt of promise), do so."

[193] _Murdhabhisikta--Murdha_, the head; _Abhisikta_, sprinkled; kings being consecrated by having poured on their heads, while seated on a throne, prepared for the purpose, water from some sacred stream, mixed with honey, clarified butter, and spirituous liquor, as well as two sorts of grass and sprouts of corn; the term applies to the _Kshetriya_ as identified with the king, the duties of royalty belonging specially to the military caste.

SECTION CXII.