In the last post, we had seen Bharata getting to meet Rama after descending to the forest all the way from capital with the entire ensemble. The discussion which has happened thus far mainly deals with two important issues – one is enquiry of the rule in Ayodhya and the second is appraisal of Dasaratha’s demise to Rama. We had seen both happening in those chapters in the last post. The beauty of the epic is there will be lot to absorb in each book, each chapter and each sloka. The important duties of the ruler or the rule of law has been laid out in a single 100th chapter. These nuggets of wisdom can be found throughout the entire epic in some form or the other besides walking us through the journey of Rama. Coming back, let us look at the next chapters in the second book which details the conversation that took place in the group to get clarity in future of Ayodhya and general acceptance of exile.
In chapter 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.
In chapter 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, even though 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.
Rama asked Bharata why he had come to Chitrakuta, renouncing a kingdom bestowed upon him and Bharata replied "Rama while I was away at Kekaya, the king impelled by Kaikeyi, my evil minded mother, bade you to the jungles. His fame clouded by that blame, shadowed his unblemished life and unable to endure your separation, he soon succumbed to his great grief. May that Kaikeyi, the reproach behind it all be widowed and cast into hell! Accept the throne, which belongs to you. The people of Ayodhya and our mothers desire it and the earth wants to be united with her rightful lord.
Beholding Bharata's anguish Rama gently embraced him and said, "Born of the peerless dynasty of the Ikshvakus, how can you who are so disciplined transgress by wishing not to rule. I do not see any fault on your part and in your ignorance do not pile accusations on your mother. A mother deserves as much reverence as a father who is worshipped by the world. The king alone has the authority to decide my place of domicile. Commanded by my parents to inhabit the woods, how can I contradict? You have to accept Ayodhya and I have to accept Dandakaranya, as decreed by Dasaratha whose word is law. I do not want what he did not wish for me, even if it were the supremacy of the universe."
In chapter 106, Bharata requests Rama, giving various reasons, to accept the throne of Ayodhya. He abuses his deceased father for having transgressed 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.
On the morrow, as every one sat around Rama but none spoke, Bharata finally said, "My mother is pacified, for heeding her wishes you gave me the kingdom. I will now give it back to you. You alone can command Kosala. Just as a donkey cannot keep pace with a horse, or a small bird with that great Tarkshya, I too have not the power to emulate you. Blessed is the life of him whom others depend upon for their sustenance, but cursed is he who depends on others, for his. Let the subjects of Ayodhya behold you being installed king of Ayodhya, like the resplendent sun." All those who had assembled there applauded Bharata's decision but Rama disagreed.
Trying to reason with Bharata, Rama said, "Bharata! Man is not independent of divine will nor is he master of his fate, for destiny is inexorable. Wealth amassed can vanish and lofty positions can crumble. Every union ends in separation and life ends in death, just as every fruit that ripens has no other fear except that of falling from the tree. For every man born, there is no other fear than death. The strongest homes built on mighty pillars, fall to ruin, as time passes on and so do those who grow old and perish with age. In this world days and nights pass quickly decreasing the life of all just as the rays of the merciless sun dry up the waters.
To grieve is unwise for whether one stands still or keeps walking, life will continue to ebb. Death walks with man and will sit, if he sits. It will travel to the ends of the world with him if he wishes to travel long miles, and will come back with him when he does. The body wrinkles with age, into the raven black of the hair creeps the white of the snows. Youth fades and vitality diminishes but by what means can man escape these ravages of time? How can he rejuvenate himself and by what mortal power? Men rejoice every sunrise and sunset, unaware that every passing morning and evening robs them of a day's life. Oblivious that every season shortens his life span, man looks forward to every new season, enjoying every new experience and the mood that they usher in."
Inescapable is separation, for just as drifting pieces of wood come together, in the boundless main toss around for a while and then drift apart. So do wives, children, relatives and riches. They remain together for some time to be separated again by the irresistible laws of destiny to which all life must bend and bow. In this changing world the common lot of not one man can ever be neither changed nor averted. Why lament for the dead, whom tears can never bring back. Like a flowing river life can never roll back to its source, and age with time marches onwards, relentlessly. Those who aspire to conquer the higher worlds must lead a life of compassion and obedience to the gurus, seeking only the pleasures that do not contradict the rules of dharma. There is no reason to grieve our father who is now in heaven, with all his righteous duties on earth fulfilled. Lauded by men of great eminence, having enjoyed all the royal pleasures of life, Dasaratha, the lord, emperor of the earth, attained the heavens by merit of his abundant charities and sacrifices.
After a long and glorious life, our father has reached where all men born desire to go. Casting away his mortal body, he now inhabits the world of Brahma. Dasaratha needs neither pity nor grief for his life and deeds have earned him great glory and absolute supremacy over the entire earth. Higher than the glory of the kingdom, is the spoken word of a king. A dutiful son should never disown father's righteous mandate. His wish that I live in exile while you rule Ayodhya is irrevocable. Death does not render a promise void Bharata! Return to Ayodhya and following the exemplary qualities of our father, be the king of Ayodhya" thus Rama tried to convince Bharata to act according to Dasaratha's mandate.
Bharata bursting with love and admiration for Rama said, "Rama! Misfortunes do not move you nor do joys elate you. Though men deem you the most knowledgeable, you still seek counsel of your elders in all humility. What can disturb him, who treats life and death, fortune and misfortune with such equanimity? How can adversities affect or overcome him, who is aware of the cause and effect of every happening in this world? Beyond corruption, you are the magnanimous, omniscient and omnipotent divinity. Neither the cause nor culmination of the most fearful calamities, make you even flinch.What can upset a man who does not hold in contempt the dead, nor despise the living? Just as man has no desire for the unmanifest, he has no craving for that which is manifest. You are upright to the core. If only the chains of dharma did not bind me I would have punished my mother with death for her sins. Born into the impeccable dynasty of the Ikshvakus as the son of Dasaratha, how can I take the blame, for such a heinous crime? I shall not berate a god-like father, in the presence of an august assembly- but tell me Rama, which man of dharma for the pleasure of a woman would commit such a sin? The saying that the minds of men are deluded at the time of their death has been proved to be true of Dasaratha. Set right the injury to dharma that has been caused so recklessly by the doting king.
"A true and worthy son commends his father's righteousness but denounces his corruption. Be a worthy son and redeem the sins of your father. Protect the universe, the kingdom, our friends, our kin and the inhabitants of Kosala. Where is the forest and where is Kshatriya dharma? Where are matted locks and where the governance of a kingdom? The primary duty of a Kshatriya is to be crowned so that he may protect his subjects. Which man of the warrior class would set aside his duties, opting for an ascetic way of life that is dubious, purposeless and inauspicious? A Kshatriya should rule the world of reality with its share of pleasures and sacrifices, for his ultimate liberation.
In knowledge, heredity and in age, I am younger than you, how can I be crowned? Let the counselors, the subjects and the priests, headed by Vasishta consecrate you here and now. Return to Ayodhya, redeeming your debts to the devas, rishis and ancestors, Gratifying the desires of your friends and subduing enemies, you alone are fit to rule. Free my mother of her blame and my father of his sin. May we be blessed with your grace! Regardless of my prayers if you still want to go back into the woods, I too shall follow you."The people of Ayodhya were proud of Bharata and delighted with his reslove and watched helplessly as Rama turned down his every plea.
In chapter 107, Rama reveals to Bharata that for Kaikeyi's marriage, 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 rulership.
Rama trying to convince Bharata and condone Kaikeyi's acts said, "Bharata your words are worthy of a noble son. But when Dasaratha married your mother he promised the king of Kekaya that her son would be crowned king of Ayodhya. Later in the war between the Devas and Danavas, Kaikeyi received two boons from Dasaratha, in gratitude for the services rendered by her. She has now redeemed those two boons in the form of my banishment and your coronation. Hence it is imperative that I live in the forest and you live in Ayodhya.
Liberate Dasaratha from the bonds of his vows and make him happy. Return to Ayodhya now and rule the world of men and I will enter the Dandakaranya with Sita and Lakshmana, to rule the world of beasts. You will be protected by the white of the royal canopy from the rays of the sun and I, by the leafy green canopy of the forest. Satrughna will keep you company and Lakshmana, known as my best friend, will follow me. Between us, Dasaratha will be renowned as a man of implicit honor.
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.
While Rama was trying to convince Bharata to return to Ayodhya, Jabali the eminent Brahmin pronounced words that were contradictory to the very concept of dharma, "Rama your supreme intelligence should not permit you to utter such unwise words. Every creature born comes into this world alone and departs alone. A man, who in his delusion clings to the concept of relatives, thinking this is my mother and this is my father is not considered sane. There is no one who belongs to another but are like travelers who break their journey in little inns meeting and continuing on their journey the next day. For that reason, the wise do not cultivate attachments. Do not forsake a kingdom to live in the gloom of a forest, infested with hardships and dangers. Life in the jungles does not benefit you, nor is it a place where one's youth should be spent. Ayodhya awaits you who is her lord. Untie your matted hair and be crowned. Dasaratha was nobody to you and you were nobody to him, the king is different, and you are different. So, heed my advice.
Dasaratha has gone where he ought to go. All that is mortal is transient and you grieve in vain. In the name of the Ashtaka sacrifices, food is offered to the spirit of the dead. Do the dead really partake of it? If what a person eats can enter the body of another, then 'Shraddha' can be offered to one who travels long distances. Will that then become food for him on his way? Scriptures are written to induce men to give and their doctrine, decrees the performance of sacrifices, the dispensing of charities and the practice of austerities and renunciation."
This concludes chapters 104, 105, 106, 107 and 108 of Ayodhya Kanda where we had seen the exchange between Rama, Bharata and other members happening on a serious note requesting Rama to return to Ayodhya. Rama reasons with all of them, counselling at the same time on the correctness of his action. He maintains a stubborn stance that Bharata should rule the kingdom and he should remain in exile for fourteen years despite the request from everyone else. This forms a firm imprint on those present who oscillates with hope of Rama’s imminent return to rule. The further chapters in the second book gives this concrete direction to kingdom of Ayodhya and Rama’s exile for the period of fourteen years which we will see in subsequent posts.
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