We had seen Rama reasoning in dharma with Bharata and everyone else seeking his return to Ayodhya. Bharata is adamant in Rama enthroning and tries to persuade him in all possible ways. Rama's mothers, ministers also join Bharata and urge Rama to grant his request but they find Rama not budging an inch in the matter and insistent on implementing the words of his father. As mentioned, the collective efforts from Bharata descending upon the forest should give them direction in leadership to the kingdom post the calamity days ago. This is taking shape in Rama’s abode and gives further clarity to the disillusioned people, Bharata in particular who is the epitome of this gloom and symbol of love for Rama. The people cannot live in the absence of noble soul and Rama cannot live without dharma. This conflict is going to resolve in next few chapters when Bharata yields to the true and sagacious words of Rama.
In chapter 108, a Brahmana named Jabali tries to persuade Rama to accept the kingdom by advocating the theory of atheists (non-believers), saying that he need not get attached to his father's words and remain in the troublesome forest. Jabali requests Rama to enjoy the royal luxuries, by accepting the crown.
In chapter 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 his 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.
Unmoved by Jabali's words, Rama said in defense of the Vedic injunctions "I respect your zeal for my coronation which prompts you to contradict the accepted norms. Your intent may sound honorable, but it is not. A man transgresses when he ignores the code of conduct and will be held in contempt by the virtuous. The way a man conducts himself decides whether he is born noble or base, courageous or cowardly and whether he is honest or deceitful. He, who shirks his duties, commands no respect from the upright. The nobility or baseness of his actions judges the character of a man distinguishing between the ethical and the unethical. The immoral would pass for the moral, the unworthy as the worthy and the vile as the virtuous.
Renouncing priceless injunctions, am I to reap their manifest evil? As I tread this path, devoid of dharma, which man of sense, able to discriminate between the just and the unjust, would respect me? My ignominy will be beheld with aversion and even heaven will be denied. It is also detrimental to the discipline that Ayodhya is famed for. What the king does, so will his people. The lords of the earth should relentlessly keep vigil over righteousness. Compassion towards all beings is the foremost of virtues of the warrior clan and morality is the soul of governance. Truth sustains and enriches life; the chaste fear a liar as they would the venom of a serpent.
On the foundations of truth rests the world and so do all offerings, sacrifices, libations asceticism and the Vedas. Unheeding these, man will land himself in hell. Loyalty to one's word is the core of virtue. Neither by deceit, greed or delusions will I ever abandon my duty and my reverence to the decrees of dharma. The ancestors and Devas will not accept the offerings of those who are false to their promises. I will not accept that which befits the ruthless, the depraved and the avaricious. The mind conceives sin, the tongue utters falsehood and the body executes it. Three folds are the paths of sin.
Sire, disregarding the commands of my father should I yield to Bharata's wishes? Death does not change the nature of a promise made. Every man born in this world of 'Karma' will have to perform acts of auspiciousness. Even Agni, Vayu, and Soma reap the fruit of their actions. Having performed a hundred sacrifices Indra earned the kingdom of heaven. Rigorous penance alone paved the way of the ascetics into the land of the immortals" thus Rama convinced Jabali.
Though provoked by Jabali's sacrilegious concepts, Rama condemned them silently. Veiling his displeasure, he spoke respectfully. "Truth, dharma, might, compassion, words or grace, reverence towards Brahmins and guests, are considered the pathways that lead to heaven. So, the Brahmins should be united in the execution of these. Jabali, I condemn your failure to protect the Vedic injunctions and I look down upon this act of my father that ordained you into his services. You, an atheist, revile the minds of men."
To Rama's incensed declarations, Jabali replied gently, "Rama I am no atheist, nor do I believe that there is nothing beyond this manifest world of reality. Rising to the occasion, sometimes I take the role of a man of faith and some times that of a non-believer. Whenever dharma is challenged, I may still resort to these contradictory methods to test the fallacy, or truth of the situation. My efforts should not be branded as atheistic and I instigated this controversy to establish you in this world as one who would never deviate from the path of truth."
In chapter 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 the entire world is created. 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 in 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.
Vasishta recognizing the reason for Rama's anger, said, "Rama, Jabali is aware of the nature of every creature. It is only to prevent you from going into exile that he spoke as he did. Learn from me about the creation of this world, "In the beginning all was water, from which emerged the earth. After that came Brahma and the Devatas. Assuming the form of a boar, Lord Vishnu, caused the earth to rise out of the water. The eternal, changeless and imperishable Brahma, with his son Marichi, brought forth this manifest world that he created. The son of Marichi was Kasyapa, of whom, was born the Sun, who in turn begot Manu, whose son was Ikshvaku, lord of men. Manu gave this earth to Ikshvaku and thus Ikshvaku became the first king of Ayodhya.
Kukshi was born of Ikshvaku and Vikukshi of him, who begot Bana, the renowned. Anaranya was Bana's son, during whose reign, neither famine, drought nor theft was heard of. Anaranya begot Trishanku, who bodily ascended the heavens. His son Dhundhumara begot Ruvanasva. The next in the line of the Ikshvaku dynasty was Mandhata and Susandhi. Dhruvasandhi and Prasenajit were the sons of Susandhi. Dhurvasadhi's son Bharata was the next followed by Asita. One of Asita's two consorts gave birth to Sagara, who caused the oceans to be. Asamanjasa was next and was exiled by Sagara for his wickedness. Then came Anshuman, Dilipa, Bhagiratha, Kakustha.The Kakusthas take their name from this Kakustha, who was the father of Raghu, from where came the Raghus.
After many generations down the line of the Ikshavakus, was born Aja, son of Nabhaga, who begot your father, the virtuous Dasaratha, and you are the first born of his sons. This is the tradition of the house of Ikshavaku. Do not violate the rule of your dynasty to throne the first born."
In chapter 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.
Vasishta went on to tell Rama that every man born has his mother, father and teacher as his three Gurus. The parents give birth to the body of man but it is the Guru who instructs him in knowledge and wisdom and so is considered superior. I was your father's Guru and so am yours. By obeying me, you will not be straying from the path of dharma in ruling the kingdom of Ayodhya. Fulfill your mother's wish , she deserves a hundred times more reverence than your father. You will neither be false to yourself, nor will you violate the truth, nor abuse your power by conceding to Bharata's wishes". But Rama thought otherwise and said, "It is hard to repay the debt of parents who love and cherish their children. Dasaratha is my father and the promise I gave him shall never be rendered false." So great was Bharata's disappointment that he requested Sumantra to get some kusa grass, on which he would lay himself, barring Rama's passage. When Sumantra hesitated Bharata got it himself and sitting on it asked the people of Ayodhya who had assembled there " Can any one of you persuade Rama to return?" But the loyal subjects quietly said, "Rama, who treads no other path than that of Dharma is living as commanded by Dasaratha and that makes his decision final and not open to any further debate". Rama asked Bharata " Did you hear what the people had to say?" Bharata then said "Ministers and men of Ayodhya, listen to me, I never asked my father to enthrone me, nor did I ever counsel my mother in this matter and most importantly, I never consented to Rama's exile. Since one of us should remain here, it is I who will do so."
Rama admired Bharata's words , but bound by his impeccable standards, said, "Death does not change the nature of an oath Bharata. My commitment to my father is still sacred and can never be changed or broken. I wish to honor his words and liberate him from his vows. My returning to Ayodhya with you will make me unworthy."
In chapter 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 peope there would gain and get 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.
The great Maharshis assembled at Chitrakuta and those other invisible sages who had witnessed and heard the conversation between Rama and Bharata were touched and amazed at this display of loyalty and love between the brothers. "Blessed is Dasaratha, who has such commendable sons," said they who craved the death of Ravana. They also told Bharata, "You who are born noble, intelligent and free of all taint wish Dasaratha's welfare, heed Rama." But Bharata diligently clung to his ideals and continued battling with Rama's will by falling at his feet and imploring him to go back to Ayodhya.
Rama gently seated Bharata by his side said, "Groomed by the Gurus and armed with the wisdom you are capable of ruling the entire earth. Ministers, friends and the learned of the land will counsel you in every way. The Moon may be deprived of its glow, the snows may desert the Himalayan peaks, and the oceans may trespass onto alien shores straying beyond their boundaries, but never shall I let taint befall the memory of my father, nor render his promise void. Kaikeyi vested this kingdom on you, obey her Bharata."
Beholding Rama, effulgent as the Sun caressing as the Moon and steadfast as the mountain Bharata finally coming to terms with the irreversible said, "Rama give me your sandals for they alone will ensure prosperity and safety in this world". Rama protested no more. He wore his sandals once, and then gave them to Bharata who said "For fourteen years I too shall live with matted hair, clothed in bark, subsisting on fruit and roots. Awaiting your arrival, I will live outside Ayodhya. The sandals will rest on the throne and I will rule on your behalf. If at the end of the fourteen years I do not see you, I shall cast myself into the fire". Rama agreed and embracing Bharata and Satrughna, he bade them a warm farewell. Compassionate to the core, his parting advice to Bharata was, "Protect your mother, do not be angry with her. You are on oath and answerable to Sita and me". The queens and the princes bade a tearful farewell to Rama who was equally sorrowful. It was a painful parting.
In chapter 113, keeping Rama's sandals on his head, Bharata ascends his chariot along with Shatrughna. Bharata advances along with his troops alongside the mountain of chitrakuta. On the way, he beholds Bharadvaja'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 Vasishta's advice to Rama to offer his sandals to Bharata, to ensure peace and harmony in Ayodhya.
Bharata readied his armies and his people for the homeward journey. Happy with Rama's sandals, holding them on his head, he mounted the chariot along with Satrughna, Vasishta, Vamadeva and Jabali. When the royal entourage came to the hermitage of Bharadhvaja, Bharata got off to pay homage to the sage, who asked him of Rama's decision. Vasishta said that neither Bharata nor he could cause the smallest ripple in Rama's resolve. He also said that Bharata was to install Rama's sandals on the throne of Kosala, where they would be symbolic of Rama's authority while Bharata would only rule on Rama's behalf.
Bharadvaja, full of admiration for Bharata, whose magnanimity impressed him greatly said, "Though Dasaratha is dead, he is immortalized by your nobility and generosity which is beyond compare". Bharata took worshipful leave of the holy ascetic. After crossing the cool waters of the rivers Yamuna and Ganga the royal retinue arrived at Srngiberapura. Forging ahead, they reached Ayodhya. The people and the armies that had streamed out of that city in search of Rama now flowed back. Beholding an Ayodhya bereft of his father and brother a great melancholy descended upon Bharata. He said to Sumantra "Charioteer, behold Ayodhya, a city of unparalleled beauty, which is now devoid of all charm. Its streets are no longer vibrant, with its happy throngs. Pallid and lusterless, the desolation that pervades seems to have also rendered it mute."
This concludes chapters 109, 110, 111, 112 and 113 of Ayodhya Kanda where we had seen the truthful dispense from Rama regarding implementing his exile. Bharata, Jabali and even Vasishta failed to convince Rama when his voice prevailed. Unmoved from taking the right path, Bharata finally gave in to Rama and asked for his sandals as a symbol of his presence and ensuring prosperity, safety in the kingdom. Thus, Bharata returned to Ayodhya with the sandals on his head and decided to live on meagre means, awaiting Rama’s return at the end of fourteen years. The brotherly worship and magnanimous qualities of Bharata rendered this moment of ruling not by himself but on behalf of Rama and his sandals gave Bharata Rama’s presence and protection.
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