AYODHYĀKĀNDAM (continued 6)

SECTION LXXXXII.

Having passed that night, Bharata having been entertained along with his family, appeared before Bharadwāja, desirous (of seeing Rāma). Seeing that foremost of men (standing) with joined hands, Bharadwāja, who had just finished his fire-sacrifice, said, "Hast thou passed the night pleasantly at our place? And have all thy men been pleased with our hospitality? Do thou tell me this, O sinless one." Thereupon, Bharata bowing down, with joined hands said unto that ascetic of excellent energy, as he had issued out of his hermitage, "O reverend Sire, I along with all my forces and vehicles have passed (the night) happily. I have been full well entertained by thee, O worshipful one possessed of power. And with our languor and heat removed, we all sumptuously feasted and comfortably quartered, have passed (the night) agreeably along with our servants. Now, O best of ascetics, I beseech thee to look with a propitious eye on me who am bound for my brother's place. And tell me, O thou cognizant of morality, how far is it unto that high-souled righteous one's asylum, and by what way (shall I reach there)?" When Bharata eager to see his brother had asked thus, the highly energetic Bharadwāja of rigid austerities answered, "O Bharata, two and a half Yojanas hence, embosomed in a tenantless wood is the mountain Chitrakuta, charming with rocks and woods. On its northern border flows the river Mandākini, covered with flowering trees and with blossoming woods. Beyond the stream is the mountain Chitrakuta. There is their thatched cottage, my child; there they abide for certain. Proceeding by the southern way, do thou with thy forces composed of elephants and horses, O master of the army, turn to the left, O exalted one, and go southwards. By doing so, thou wilt be able to see Rāghava." Hearing of their departure, the wives of that king of kings, leaving their cars, albeit worthy of them, gathered round the Brāmana. Lean and trembling and in woful guise, Kauçalyā along with the noble Sumitrā, with her hands took the feet of the ascetic. Despised universally because of her unrighteous desire, Kaikeyi also bashfully took hold of his feet, and, having circumambulated the mighty and venerable anchoret, stood near Bharata in dejection of spirits. Then the mighty ascetic Bharadwāja asked Bharata, "O descendant of Raghu, I wish to know particularly about thy mothers." Thus accosted by Bharadwāja, the pious Bharata deft in speech said with joined hands, "O reverend sir, she whom thou beholdest depressed and emaciated through grief and fasting—resembling a very goddess—is the noble Queen of my father. This one, Kauçalyā, it is that gave birth unto that chief of men, having the powerful gait of a lion, Rāma, even as Aditi gave birth to Dhātā. She that stands at her left hand, in dejected guise, is the noble Sumitrā afflicted with sorrow, the second wife of the monarch—like a Karnikāra bough in a forest, with all its blossoms shrivelled up. The sons of this exalted lady are the youthful and heroic Lakshmana and Satrughna, having truth for their prowess, and resembling celestials in shape. And her in consequence of whose act those foremost of men have come by crushing misfortune, and the king Daçarātha hath gone to heaven, deprived of his son,—wrathful and proud of her good fortune, setting her heart on wealth—Kaikeyi, dishonorable, although endowed with the semblance of honor, do thou know this wicked one intent on sin as my mother. In her do I perceive the root of my mighty misfortune." Having said this, with his words choked with emotion, that best of men with his eyes reddened, sighed like an enraged serpent. As Bharata was speaking thus, the great ascetic Bharadwāja gifted with high understanding and knowing interest, answered Bharata, saying, "O Bharata, thou ought not to cast any blame on Kaikeyi. This banishment of the king (Rāma), shall be for the good (of all). The banishment of Rāma shall surely be for the welfare of the gods and the Asuras and sages of concentrated souls." Thus blest, Bharata saluted the ascetic and went round him, and then summoning the soldiery, said, "Yoke." Thereupon, getting ready excellent steeds and cars decked with gold, many people mounted, with the intention of departing. And male and female elephants with golden chains round their necks, and furnished with banners, with the sounds (of bells), proceeded, like clouds at the end of the summer season. And then proceeded various kinds of cars great and light of movement and of high value; and the infantry went on foot. And on a magnificent car went the ladies headed by Kauçalyā, with delighted hearts, eager to see Rāghava. And ascending an elegant car resembling the infant sun or moon, driven by charioteers, went the graceful Bharata well attired. And that mighty host abounding with horses and elephants proceeded, blocking up the southern quarter, like a oolossal cloud arisen (in the sky), leaving behind on the other bank of the Gangā woods inhabited by birds and beast* and coursing by rivers and. mountains. And composed of numbers of elephants and horses in high spirits, that army of Bharata, frightening multitudes of beasts and birds, dived into that mighty forest.

SECTION LXXXXIII.

Afflicted by the mighty force on its way with banners (displayed), those inhabitants of the woods, leaders of elephant-herds, took to their heels in company with the herds themselves. And bears and Prishatas and Rurus were on all sides seen in the forest-ways, and on hills and rivers. And that virtuous son of Daçarātha with a glad heart held on his way, surrounded by that vast army consisting of fourfold forces, raising a tremendous upoar. And that army of the high-souled Bharata resembling the waves of the ocean, covered the earth quite, as clouds in the rainy season cover the welkin. And filled with steeds and mighty elephants, the earth at that time for a long while remained invisible. And having proceeded a long way, the graceful Bharata, with his bearers extremely tired, said these words unto that foremost of counsellors, Vasishtha, "From appearances, and from what I had heard, it is evident that we have arrived at that region which Bharadwāja had told us of. This is the mountain Chitrakuta and that the river Mandākini. And from a distance this forest appeareth like dark clouds. And now our elephants resembling hills afflict the romantic sides of Chitrakuta. And the trees scatter blossoms over the sides of the mountain, even as after summer sable clouds pour down showers. O Satrughna, behold the realms inhabited by Kinnaras, scattered with steeds, like the main with makaras. And these herds of deer furnished with celerity, being urged on, roam about like masses of clouds in the sky in autumn, propelled by the winds. And like the people of the south, these warriors bearing shields resembling clouds, are adorning their heads with ornaments of perfumed blossoms. And this forest, although void of men and dreadful in appearance, at present appeareth unto me like Ayodhyā, teeming with people. The dust raised by the hoofs (of horses) stands covering the sky: anon the wind bearing it away, compasses my pleasure. And, O Satrughna, see how fast these cars yoked with steeds and driven by skilful charioteers, are proceeding in the forest. And behold these beauteous peacocks, which, being frightened, take refuge in the mountain —the home of feathered tribes. This country appears to me exceedingly lovely. This abode of the ascetics is like onto the way to heaven itself. Male and female deer and Prishatas in the forest, beautiful to look at, appear as if variegated with flowers. Now let the soldiers go advisedly and search this forest, so that they light upon those chiefs of men, Rāma and Lakshmana." Hearing Bharata's speech, persons with weapons in their hands, plunged into the forest, and those heroes presently discovered the top of a (column of) smoke. Having seen the top of the (column of) smoke, they came before Bharata and said, "Fire cannot exist where there is no man present. Therefore it is evident that even here are those descendants of Raghu. But if those foremost of men, those subduers of their enemies, the princes, be not here, there are others, being ascetics, resembling Rāma." Hearing their words acceptable unto the pious, that afflicter of hostile ranks, Bharata, said unto the entire army, "Do ye carefully stay here: do not proceed further. I myself will go, and Sumantra and Dhriti." Thus desired, the troops remained all about that place. Bharata went away, keeping his gaze fixed in the direction of the top of (the column of) smoke. Desired by Bharata to halt, that army, looking in the direction of the smoke, rejoiced soon on learning that the beloved Rāma had arrived (at that place).

SECTION LXXXXIV.

Having spent a long time in that mountain, that lover of hills and woods, Daçarātha's son resembling an immortal, anxious to pleasure Vaidehi as well as to please his own mind, showed the variegated Chitrakuta unto his wife, like Purandara unto Sachi. "O gentle one, neither deprivation of the kingdom nor separation from friends afflicts my mind on beholding this romantic mountain. My gentle one, look but at the hill abounding with flocks of various birds, adorned with summits cleaving the welkin and teeming with mineral substances. And some parts of this monarch of mountains are like silver, and some are blood-red, and some yellow like the hue of Manjisthā, and some lustrous like sapphires, and some shining like blossoms or crystal or Ketakas, and some blazing like stars or mercury, and some dight in mineral substances. And the mountain shines, being filled with divers beasts and multitudes of innocuous tigers, hyenas and bears, and thronged with innumerable birds. And overspread with mangos, rose-apples, and Asanas, and Lodhras,¹⁷⁵ Piyālas, jacks, Ankolas, and Bhavyatiniças, and Vilwas, and Tindukas, and bamboos, Kaçmaris, Arishtas, and Varanas, and Madhukas, sesames, and jujubes, and Amalakas, Nipas, canes, Dhanwanas, and citrons—all in full flower, and bearing fruits, umbrageous and charming,—the mountain attains an accession of loveliness. And, thou gentle one, on the picturesque plateau of the hill behold these intelligent couples of Kinnaras engaged in sport at spots yeilding every enjoyment; and look at their swords hung up on the boughs. And see the gorgeous apparel of Vidyādharis, as well as the charming regions in which they sport. And like an elephant dropping the temporal juice, this hill appeareth beautiful with cascades, fountains and rillets, flowing here and there. Whom doth not the breeze laden with the perfumes of many a flower, soothing the sense of smell, fill with delight? If, O blameless one, I dwell (here) for many years with thee as well as Lakshmana, grief cannot overcome me. O damsel, I take delight in this picturesque peak abounding in flowers and fruits, and frequented by various birds. By this banishment of mine, I have gained two things—my father has maintained his truth in religion, and Bharata has obtained his dear interest. O daughter of Videha, art thou being pleased on viewing along with me on Chitrakuta, various objects grateful unto mind, speech and body? O queen, this abode in the forest like unto ambrosia hath been declared by those royal saints, my ancestors, as working out one's emancipation after death. The giant crags of the mountain grace the place all round by hundreds; many and various-hued, blue and yellow aad pale and red. In the night, the annual herbs by thousands growing on this foremost of hills, shine and become visible by their own lustre, like flames of fire. And, O lady, some parts of the mountain appear like dwellings, and some like gardens, and some, again, consist of single rocks (capable of accommodating numbers of men). And Chitrakuta looks as if it had arisen, riving the earth; and the fair front of Chitrakuta can be perceived from every point. Behold the beds of pleasure-seekers, consisting of the petals of lotuses, with Sthagaras, Panagas and Bhuryapatras for their coverlets. And, my wife, behold these lotus-garlands have been crushed and scattered; and the various fruits have been partaken of. The mountain Chitrakuta abounding in fruits and roots and waters, surpasses Kuvera's capital or Sakra's city or the north Kurus. My wife, O Sitā, if in consonance with my own excellent rules, I can, remaining in the path of the pious, pleasantly pass this time along with thyself and Lakshmana, then I shall attain the happiness resulting from observing the duties of one's race."

SECTION LXXXXV.

Then going out of the mountain, the Lord of Koçala showed unto Mithilā's daughter the charming stream Mandākini of excellent waters. And Rāma, furnished with eyes resembling lotuses, addressed the daughter of king Videha, transcendentally beautiful, with a countenance like the fair moon, saying, "Behold the river Mandākini, having variegated islets beautiful; frequented by ducks and cranes; and filled with flowers; covered with diverse trees bearing fruits and flowers; and looking graceful all round like Saugandhikā herself of Kuvera. And the waters rendered muddy in consequence of herds of deer drinking of them, as well as the graceful descents unto the river, fill me with pleasure. And, my beloved, sages wearing matted locks and deer-skins, with barks for their sheets, are in season performing their ablutions in the river Mandākini. And observing rules, persons raising up their arms, are worshipping the sun, and, O thou of expansive eyes, after these appear ascetics following vows, (engaged in Japa). And the hill seems to dance on the wind swaying the tops of trees; and on both sides of the river, the trees are crowned with flowers and leaves. And behold the river Mandākini, somewhere with its waters resembling pearls, and somewhere with islets, and somewhere filled with persons who have attained emancipation. O thou of slender waist, behold these hosts of flowers spreading along, and others dipping themselves (in the stream). And, O auspicious one, behold these sweet-throated birds, the Chakravākas, getting upon the islets, uttering pleasant notes. Methinks, O beauteous one, the sight of Chitrakuta and of Mandākini is even more delightful than life in the metropolis, or the sight of thy own self. Do thou like unto her companion perform thy bath with me in this stream, whose waters are perpetually stirred by emancipated ones, furnished with asceticism, self-restraint, and control over the senses, who have had their sins removed. Do thou, O Sitā, perform thy ablutions in the Mandākini, scattering at the same time, O girl, red and white lotuses. Do thou, my wife, always consider the wild animals as citizens, the mountain as Ayodhyā, and this stream as the Sarayu. The virtuous Lakshmana is ever obedient to my commands; and, O Videha's daughter, thou also art favourable to me. This causes delight in my heart. Bathing thrice (in this river), and living on tasteful fruits and roots, I in thy company do not today wish either for Ayodhyā or royalty. Bathing in this beauteous stream agitated by herds of elephants, whose waters are drunk by elephants, lions and monkeys,—which is graced with flowers, and which is decked with multitudes of blossoms, there is no one who has not his fatigue removed, and who does not feel exhilarated." Having thus along with his beloved one, spoken variously regarding the stream, that perpetuator of the Raghu race, Rāma, began to range the charming Chitrakata, resembling the collyrium in hue.

SECTION LXXXXVI.

Having showed unto Mithilā's daughter the river belonging to the mountain, Rāma sat down on its table-land and, gratifying Sitā with meat, said unto her, "This clean meat tastes sweet, having been roasted in fire." The righteous Rāghava was thus seated in company with Sitā, when Bharata's followers came there. And filling the heavens, there arose clouds of dust raised by the army as well as an uproar. And at this time mad leaders of elephant-herds accompanied by the latter, scared by the terrible tumult, scudded on all sides. And Rāghava heard the noise raised by the army; and also saw all those leaders of elephant-herds scampering away. And having seen them running away and heard that hubbub, Rāma spoke unto Sumitrā's son, Lakshmana of flaming energy, "Ha! Lakshmana, in whom Sumitrā has been blest with a worthy son, hark! A tremendous and dreadful uproar resembling the rumbling of cloulds is being heard; and in the woods and mighty forest, deer and buffalos and herds of elephants being accompanied by lions are suddenly scampering away in all directions. O Sumitrā's son, it behoves thee to learn whether any king or prince is hunting in the forest, or any ferocious beast is (ravaging the woods). O Lakshmana, this mountain is even incapable of being frequented by fowls. Therefore it behoves thee to learn all about it, as has actually been the case."—Thereat, hurriedly ascending a flowering Sāla tree, Lakshmana surveying all sides, fixed his gaze on the east. And viewing the east, he discovered a mighty army, abounding with elephants, horses and cars, and consisting of equipped infantry. Thereupon, Lakshmana communicated unto Rāma tidings concerning that army filled with elephants and steeds, and decked with cars and streamers; and spoke unto Rāma, saying, "O noble one, do you put out the fire; and let Sitā go into the cave. And do you string your bow and make ready the arrows and don on your mail." Thereat, Rāma—chief of men—answered Lakshmana, saying, "O son of Sumitrā, do thou (first) ascertain whom this host belongs to." Thus accosted by Rāma, Lakshmana, as if consuming that army by his wrath resembling, fire, said, "Having got himself installed, Kaikeyi's son, Bharata, anxious to render his royalty perfectly safe, is coming hither for the purpose of slaying us both. Yonder is seen the graceful tree. By the same appeareth on the car the Kovidāra standard, having a shining top. And men riding swift coursers are at their pleasure making for this place; and elephant-riders, riding on elephants, are also cheerfully directing their course hither. Let us, O hero, taking our bows, station ourselves on this hill. I will (to day) see Bharata, for whom we have come by this mighty misfortune. Or let us rather remain where we are accoutred in mail and with our arms ready. Shall he of the Kovidāra banner in conflict come under our sway? O hero, we have met with that foe of ours for whom, O Rāghava, you, Sitā and myself have (experienced such misery), for whom, O Rāghava, you have been cast off from the entire kingdom. Surely, Bharata should be slain by me. O Rāghava, fault find I none in slaying Bharata; slaying a former wronger, one doth not reap unrighteousness. O Rāghava, there is religious merit to be reaped by slaying Bharata, who had formerly done us wrong. On this one being slain, you will rule the entire earth. To day shall Kaikeyi lusting after the kingdom, with grief behold her son slain in battle by me, like a tree riven by an elephant. I will also kill Kaikeyi along (with the hump-backed one), and her friends. Let the earth today be freed from foul sins. To day will I, O bestower of honor, vent my restrained ire and bad blood upon the hostile hosts, like fire set to a heap of hay. To-day with sharpened shafts will I cut the bodies of the hostile hosts and drench the woods of Chitrakuta with their blood. The ferocious beasts shall drag away elephants and steeds and men slaughtered by me with arrows penetrating into their hearts. I will, without doubt, in this forest pay the debt I owe to my bow aid arrows, by slaying Bharata together with all his forces."

SECTION LXXXXVII.

Pacifying Sumitrā's son, Lakshmana, transported with rage and eager for encounter, Rāma addressed him, saying, "When the mighty Bharata possessed of high spirits has himself come here, what is the use of the bow or the sword or the shield? Having promised to maintain my father's truth, what, O Lakshmana, shall I, having slain Bharata in battle, do with the kingdom with a stain attached unto it? That thing which falls to my lot on the destruction of friends and adherents I never accept, even like food mixed with poison. I swear unto thee, I wish for the (possession of) righteousness, interest, desire and the earth, in your interests alone, O Lakshmana. O Lakshmana, I swear by my weapon that it is for the maintenance and happiness of my brothers that I wish for the kingdom. O mild one, this Earth herself is not difficult of being attained by me; but, O Lakshmana, I do not through unrighteousness wish to possess myself of Sakra's state.—May fire reduce to ashes any happiness of mine that, O bestower of honor, happens to be dissevered from Bharata, or thyself, or Satrughna. I think Bharata attached unto his brothers had come to Ayodhyā; and then, allowing the morality regulating the race, that one dearer unto me than life, hearing of me banished, bearing matted locks- and bark, together with Jānaki, O hero, and thyself, thou foremost of men, has, with his heart surcharged with reflection, and his senses overwhelmed by grief, come hither for seeing us. He cannot have come on any other account, And having got wroth with Kaikeyi, and given her rough speech, that auspicious one, having gratified my sire, has come hither to make the kingdom over unto me. And the season being fit, meet it is that Bharata should see us. He does not even in thought act against us. Hath ere this Bharata done thee any bad turn? Or did he tell thee any thing so harming that today thou standest in fear of him? Certainly thou ought not to say cruel or unpleasant words in relation to Bharata,—if wrong be done unto Bharata, I shall consider myself as wronged. Do sons, in times of peril, ever slay their father, or brothers their brother like unto their life, O son of Sumitrā? If thou speakest thus for the sake of the monarchy, on seeing Bharata, I will say unto him, 'Make over the kingdom unto this one.' Earnestly exhorted by me, saying, 'Do thou place the kingdom in his hands',—he will say, 'Very well."

Thus addressed by his brother of a virtuous disposition, Lakshmana ever engaged in Rāma's good, from shame seemed to enter into his body. And hearing those words, Lakshmana affected by shame, answered, "I conceive our father Daçarātha himself hath come to see you." And finding Lakshmana overcome with shame, Rāghava replied, "I think that mighty-armed one has come hither to see us; or I take it for certain that, considering that we are fit for ease only, and taking our banishment to heart, he will take us home. Or it may be that graceful descendant of Raghu, my father, will go away, taking from the forest Videha's daughter wrought up in the lap of luxury. There are seen these graceful and well-bred steeds, courageous, swift, and furnished with the speed of the wind—the best of horses. And this huge elephant belonging to our aged sire, named Satrunjaya, proceedeth in the van of the army. But, thou exalted one, I do not see the splendid white umbrella of our father known among men. Therefore, doubts arise in my mind. Do thou descend from the top of the tree, O Lakshmana. Do my bidding." Thus did the righteous Rāma accost Sumitrā's son. Descending from the top of the sāla tree, that conqueror in battles, Lakshmana, stood by Rāma with joined hands. Commanded by Bharata, "Let not (Rāma's asylum) be trampled by the forces," the army took up its quarters at a distance from the hill. And the Ikshwāku host filled with elephants and steeds covering half a yojana, encamped at the side of the mountain. And keeping morality in their fore-boot, and renouncing pride, the disciplined forces schooled by Bharata in view of pleasing that descendant of Raghu (Rāma) stayed in Chitrakuta.

SECTION LXXXXVIII.

Having stationed his troops, that best of men, the master, became anxious to go on foot to the Kākutstha honoring his superiors. And the forces having with humility took up the quarters assigned, Bharata addressed his brother, Satrughna, saying, "O mild one, it behoves thee at once to search this forest all round in company with a large body of men as well as these Nishādas. And let Guha himself accompanied by a thousand of his kindred bearing in their hands arrows and bows and scimitars, also search for the Kākutstha in this forest. Accompanied by counsellors, citizens, preceptors and twice-born ones, I will on foot range every direction. So long as I do not see Rāma, or the mighty Lakshmana, or the highly exalted daughter of Videha, I shall not attain peace of mind. And so long as I do not see that face of his fair as the moon, with eyes expansive like lotuses, I shall not attain peace of mind. Surely, Sumitrā's son, Lakshmana, who beholds Rāma's countenance like the stainless moon, with eyes resembling lotuses, and beaming in effulgence, is blessed. So long as I do not take on my head those feet of my brother bearing royal marks, I shall not attain peace of mind. So long as established in the kingdom of his father and grandfather, that one worthy of the monarchy is not sprinkled with the water of installation, I shall not attain peace of mind. Blessed is Vaidehi, the eminently virtuous daughter of Janaka, who followeth the lord of this Earth bounded by the seas. And this Chitrakuta is fortunate—this hill like unto the monarch of mountains— in which resides Kākutstha, like Kuvera in Nandana. And blessed is this deep forest inhabited by ferocious animals, where abideth the great king Rāma, the foremost of those bearing arms." Having said this, that best of men, the mighty-armed and highly energetic Bharata, on foot entered the vast forest. And that best of speakers went over the mountain-side through ranks of blossoming trees. Then swiftly ascending a Sāla on Chitrakuta, he descried the high column of smoke belonging unto Rāma's asylum. Having seen this, like one that has crossed over the ocean, the graceful Bharata, concluding that Rāma was there, rejoiced exceedingly along with his friends. Having heard that Rāma's asylum containing pious people lay in Chitrakuta, that high-souled one again stationing his forces, speedily went (in that direction), accompanied by Guha.

SECTION LXXXXIX.

Having quartered his forces, Bharata eager (to go to Rāma's place), went to see his brother, showing unto Satrughna the signs of Rāma's abode being in the vicinity. And having desired Vasistha, saying, "Bring my mothers without delay," that one attached to his superiors went before. And eager to see Rāma even like Bharata himself, Sumantra followed Bharata at a short distance. And as Bharata passed on, he observed a neat cottage of leaves stationed among the asylums of anchorets, furnished with a portion having a wall with a door. And before the cottage, Bharata saw fuel broken up, and flowers gathered. And he saw at places signs of Kuça and bark set up on trees when Rāma and Lakshmana (first) arrived at their asylum. And in that habitation, Bharata saw great heaps of dry dung of deer and buffalos, gathered for preventing cold. As he proceeded, the intelligent and mighty-armed Bharata with a cheerful heart remarked unto Satrughna and all the courtiers, "I conceive, we have reached the tract that was mentioned by Bharadwāja. Hard by this spot, I fancy, is the river Mandākini. On high are barks set up by Lakshmana. Having to pass by the way at unusual hours, (Lakshmana) has marked it with signs. On the side of the hill is the way by which long-tusked elephants pass to and fro with vehemence, roaring at each other. Here is seen the dense and dark smoke of that which the anchorets are ever anxious to preserve in the forest—fire. Even here shall I with a delighted heart see that foremost of men, the noble Rāghava resembling a Maharshi, ever engaged in serving his superiors." Then going to Chitrakuta, that descendant of Raghu, coming to the Mandākini, said unto the men, "That foremost of men in all the world, the lord of all, coming into seclusion, is in his yoga posture. O fie upon my birth and my life! For me, having come by misfortune, and renounced every comfort, the effulgent lord of men, Rāghava, is dwelling in the woods. I shall be taxed of men on the score. To-day (first) pacifying him, I will fall at the feet of Rāma as well as of Sitā and Lakshmana." Having thus bewailed, Daçarātha's son saw a splendid, charming, and holy dwelling in that forest, composed of leaves. And Bharata beheld in Rāma's habitation a sacred structure made of leaves, covered with a profusion of Sāla, palm, and Açwakarna leaves; spread with soft Kuça, like a dais in a sacrifice; adorned with bows resembling the iris, plaited on the back with gold, of mighty force, and capable of achieving arduous feets and destroying foes; and garnished with arrows in quivers, seeming like the rays of the sun, with flaming mouths,—like unto the Bhogavati with serpents; and exceedingly beautified with golden sheaths and scimitars and shields spangled with gold and nice guana finger-fences decked with gold; inaccessible unto foes like a lions's den unto deer; and furnished with a spacious dais inclined on the north-east, with a fire flaming on it. And looking around, anon Bharata saw his superior Rāma seated in the cottage bearing a head of matted locks, clad in a black deer-skin, and having tattered cloth and bark for his garment. And he saw Rāma seated like unto a flame—with leonine shoulders, mighty arms, and eyes resembling lotuses—the righteous lord of this world bounded by the seas—saw the mighty-armed one like unto the eternal Brahmā, seated on a skin-seat on the ground along with Sitā and Lakshmana. And seeing him, overwhelmed with grief and affliction, the righteous and graceful son of Kaikeyi, Bharata, rushed (towards him). And soon as Bharata saw Rāma, he, exceedingly distressed,broke out into lamentations in words choked with sorrow. And incapable of holding himself in patience, he said, "That elder brother of mine, who (seated) in court should be surrounded by the subjects intent upon paying him homage, is now surrounded by wild deer. He that used to adorn his person with attire worth many thousands (of things), engaged in observing morality, is clad in deer-skin. Why doth he that always wore variegated blossoms, Rāghava, beareth this burthen of matted locks? He who is worthy of acquiring religious merit by celebrating sacrifices according to the ordinance, is now following morality by afflicting his person. How is the person of that one whose body used to be daubed with costly sandal, covered with dust? It is for me that Rāma, although deserving of comfort, has come by this misfortune. Wicked that I am, fie upon my life despised of men!" Thus lamenting in woful guise, with the lotus of his countenance covered with sweat, Bharata coming at Rāma's feet, fell at them bewailing. And inflamed with grief, the exceedingly powerful prince Bharata, having in distress of spirit uttered, "O noble one," again said nothing. And beholding the illustrious Rāma, Bharata with his utterance choked with emotion, exclaimed, "O noble one," and was unable to say anything further. Then Satrughna also weeping paid homage unto the feet of Rāma. And shedding tears, Rāma embraced them both. Then as in the sky, the Sun and the Moon meet with Sukra and Vrihashpati, those two princes (Rāma and Lakshmana) met with Sumantra and Guha in the forest. And beholding those kings resembling leaders of elephant-herds met together in that mighty forest, the dwellers in the woods, resigning their cheerfulness, began to shed tears.

SECTION C.

Then Rāma cast his eyes on (Bharata) as clad in bark and wearing matted locks he lay on the earth with joined hands, incapable of being gazed at, like the Sun at the time of the universal dissolution. Then recognizing him a little, he took by the hand his brother Bharata, lean, with a pallid countenance. And smelling the crown of his head, and embracing that descendant of Raghu, Rāma took Bharata on his lap and asked him affectionately, "Where was thy father, child, that thou hast come to the forest? It certainly behoves thee not to come unto the forest while he is living. Ah! I see thee come from far after a long time. Why, my child, hast thou come unto this gloomy forest? Is the king alive, my child, seeing that thou hast come hither; or, afficted with grief, hath he suddenly gone to the other world? And, O mild one, child that thou art, thy kingdom ever thine hath not been wrested from thee? And, O thou having truth for prowess, dost thou, my child, minister unto our sire? And is that truthful one, that performer of Rajasuya and Açwamedha, ever devoted to righteousness, king Daçarātha, well? And, my child, is that exceedingly effulgent and learned Brāhmana ever steady in morality, the priest of the Ikshwākus, duly honored? And, my child, are Kauçalyā, and Sumitrā having a son, in happiness? And is the noble Kaikeyi in spirits? And is that one, sprung from a mighty line, humble and versed in various lore, thy priest, who performeth every ceremony, who beareth no ill will, and whose gaze is ever fixed upon our welfare,—honored? And do intelligent and sincere people cognizant of the rules, look after the sacrificial fire? And do they regularly inform thee of the proper seasons for performing the fire-sacrifice? A dost thou regard the deities, the ancestral manes, the preceptors like unto predecessors, the physicians, the Brāhmanas, and the servants? And dost not disregard the preceptor Sudhanwā, versed in excellent arms whether inspired with mantras or not, and accomplished in the knowledge of polity? And, my child, hast thou employed as thy concillors, persons, heroic, learned, self-controlled, well-born, and understanding signs, who are like thy own self? O descendant of Raghu, counsel well kept by clever councillors versed in lore, is the root of victory with kings. And thou hast not come under the sway of sleep? And thou awakest at the proper hour? And dost thou during the short hours revolve the means of acquiring wealth? And thou dost not take counsel either with thyself alone, or (on the other hand) with a multiplicity of counsellors? And thy counsel doth not range the kingdom (i. e. doth not take air)? And, O descendant of Raghu, having determined upon a course costing small effort but fraught with a mighty result, thou setst about it sharply and delayest not? And do the (auxiliary) kings know only those acts of thine that have been accomplished or those that are well nigh so, and not those that thou intendest to set thine hand to? And do others through inference or appearances come at a knowledge of thy counsels, although undivulged to others by thyself or thy counsellors; and (do thou and thy ministers) attain to a knowledge of others' counsels? And passing by a thousand dunces, dost thou set thy heart on having a single wise man? In times of pecuniary stress, a wise man stands in excellent stead. And although a king might be surrounded by a thousand or ten thousand fools, yet he can count upon no assistance (at their hands). And a single able counsellor, intelligent, heroic, and sagacious, bringeth great prosperity upon a king or a prince. And, my child, dost thou employ the best servants upon the best offices, the middling upon middling, and the worst upon the worst? And dost thou employ upon the most worthy offices counsellors who are above bribery, who have served thy father and grand-father, and who are pure? And do the subjects visited with condign punishment, as well as the ministers, disregard thee, O son of Kaikeyi? And do the priests scorn thee like a fallen one, even as females do those lascivious folks who use force towards the former? He that doth not slay a physician skilled in ways and means, a servant given to enlisting the sympathies of his fellow-servants against his master, or a hero that covets riches, is slain (by them). And hast thou chosen for thy general one that is confident, is endowed with intelligence and fortitude, sprung in a respectable race, and attached and able? And dost thou practically honor thy foremost warriors possessed of prowess, who have already given evidence of their manliness? And dost thou at the proper time grant thy soldiers what thou shouldst—provision and pay; and dost not delay in doing this? If the proper time for granting provision and pay be passed, the servants get wroth with their master and tax him; and great is the evil that springs herefrom. And are the principal descendants of our race attached unto thee; and are they, when enlisted on thy side with concentrated minds, ready to lay down their lives? And, O Bharata, are thy spies persons coming from the provinces, and learned, upright, endowed with presence of mind, representing the truth, and possessed of wisdom? And dost thou acquire intelligence of the expedients, eighteen¹⁷⁶ in respect of others, and fifteen in respect of thy own self,—by means of every three spies appointed in connection with each of these expedients—men quite ignorant of each other's counsels? And dost thou not contemn those weak ones that, O destroyer of thy foes, having been expelled, have come again (unto thee)? And, my child, thou dost not minister unto atheistical Brāhmanas? These childish persons proud of their learning are only fit for bringing evils upon others. While there are excellent scriptures, these people of subtle intellects, having acquired a knowledge of dialectics, speak vanities. And, my child, dost thou protect the prosperous and renowned Ayodhyā, inhabited formerly by our heroic predecessors; bearing a true name; having strong gates; filled with elephants, steeds, and cars; thronged by thousands; with noble Brāhmanas, Kshatriyas and Vaiçyas breathing high spirits, and with their senses controlled, each engaged in his own task; abounding in people learned in the Veda; and surrounded with palatial mansions of various shapes? And, O descendant of Raghu, are the flourishing provinces marked with hundreds of Chaityas, filled with prosperous people, graced with abodes of deities, places for distributing water, and tanks, with men and women in happy mood, gay with meetings and festivities, having their outskirts well furrowed, provided with beasts, void of ill feelings, depending on tanks for their water supply, charming, renounced by fierce animals, free from all kinds of fear, decked with mines, left by unrighteous people, and well governed by my predecessors,— having a good time of it? And do agriculturists and cowherds find favor in thy sight? And remaining in their respective vocations, do they enjoy happiness? And dost thou maintain them by securing unto them what they wish for and removing from them what they wish away? All the dwellers in his dominions should be protected by the king. And dost thou conciliate the females; and are they well protected by thee? And dost thou not regard them; and dost thou not open unto them thy mind? And are the woods where elephants breed, kept by thee; and hast thou kine? And dost thou not foster mares and female-elephants? And dost thou show thyself daily in the court, well robed? And rising in the morning, dost thou show thyself in the high-ways? And do thy servants boldly present themselves before thee; or do they all keep away? A middle course contributes to their good fortune. And are all the forts furnished with wealth, corn, arms, water, machines, artizans, and bowmen? And are thy incomings great and outgoings slender? And, Raghu's descendant, thou dost not give away thy coffers unto the undeserving? And dost thou spend thy wealth in the interests of the deities, or the pitrtis, or the Brāhmanas who have come unto thee, or warriors, or friends? If any respectable, pure-spirited and clean person happen to be accused by some one of theft or other crimes, dost thou from covetuousness punish him without first having him tried by persons versed in scripture? And, O best of men, is a thief, that hath been caught, interrogated (as to his guilt), and found with the stolen property on his person, set free (by thy men) from motives of gain? And do thy counsellors, O descendant of Raghu, accomplished in various lore, uninfluenced by greed, consider the conduct of both the rich and the poor involved in peril? O son of the Raghu race, the tears of those who have been falsely charged with any offence, (and who have failed to obtain justice), dropping, destroy the sons as well as the beasts of the ruler that minds his own comfort only. And dost thou with these three—gifts, mind and word—try to win over aged people, boys, physicians, and the principal ones? And dost thou salute spiritual preceptors, aged persons, ascetics, gods, guests, Chaityas, emancipated ones, and Brāhmanas? And thou dost not oppose righteousness by interest, or interest by virtue, or both by desire, intent on gratifying the senses? And, O foremost of conquerors, dost thou, O thou cognisant of time, in season resorting to interest, desire, and virtue respectively, attain them, O bestower of boons? And do Brāhmanas versed in all religious lore and knowing interest, together with the citizens and the inhabitants of the provinces wish for thy happiness, O highly wise one? Atheism, untruthfulness, inattention, anger, procrastination, companionship with evil persons, indolence, gratification of the senses, consultation with a single person concerning the needs of a kingdom, taking counsel with those that are cognisant of evils alone, omission to take in hand a task that hath been decided upon, divulgence of counsel, noncommencement of a course in the morning, and marching against all the foes at one and the same time,— hast thou eschewed these ten and four faults? And, O descendant of Raghu, truly understanding the tenth,¹⁷⁷ fifth,¹⁷⁸ fourth¹⁷⁹ and seventh¹⁸⁰ classes as well as the eighth,¹⁸¹ and third ones,¹⁸² and the three kinds of learning,¹⁸³ and victory over the senses, and the evils human and superhuman, six attributes,¹⁸⁴ and the (peculiar) duties (of royalty), and the twenty classes,¹⁸⁵ and the kinds of Prakritis¹⁸⁶ and Mandala,¹⁸⁷ and Yatrā,¹⁸⁸ chastisement, and war and peace having each two sources; dost thou with due order observe all these? And, O wise one, dost thou, as laid down in the ordinance, take counsel, severally and in a body with three or four men? And dost thou observe the Vedas? And dost thou perceive the fruit of thy acts? And have thy wives borne children? And has thy knowledge of scripture borne fruit? And, descendant of Raghu, is thy intellect going the way that I have indicated above? This course is conducive to long life, and fame; and virtue, desire and interest. And, O child, art thou following the course that was followed by our ancestors? And art thou maintaining the conduct that is excellent and passes along pious ways? And, O son of Raghu, thou dost not alone partake of sapid meats thyself alone? And dost thou share them with those friends who expect it? The learned king ruling (all) righteously—that chastiser of the subjects—the monarch attaining duly the entire earth, going away from hence, acquires the celestial regions."

SECTION CI.

Knowing Bharata as devoted to his superior Rāma along with his brother Lakshmana, asked him, "What for is this (visit of thine unto the woods)? I wish to hear as clearly related by thee the reason why clad in black deerskin and wearing matted locks, thou, leaving thy kingdom, hast come to these regions. It behoveth thee to tell me all this." Thus accosted by the high-souled Kākutstha, Kaikeyi's son, suppressing his grief by a strong effort, with joined hands said, "O noble one, forsaking us all, our father possessed of mighty arms, having performed this terrible task, in consequence of being urged by a woman, my mother Kaikeyi, hath gone to heaven afflicted with grief on account of his son, O repressor of foes. And she hath committed a signal sin capable of destroying her fame. And without obtaining the kingdom which she had coveted as the fruit of her action, a widow tried with grief, my mother will fall into a terrible hell. Now it behoves thee to extend thy favor unto me who have become thy slave. Do thou this very day get thyself installed in the kingdom, like unto Indra himself. All these subjects and our widowed mothers have come unto thee. It behoves thee to show thy favor unto them. Thou art the first-born; and meet it is that thou shouldst get thyself installed, O bestower of honor. Therefore do thou receive the kingdom righteously and fulfil the desire of thy friends. And like the autumnal Night on having the unclouded moon, let the entire Earth cease to be a widow on having thee, her lord. With bent head I beseech thee along with these counsellors. It behoves thee to show thy favor unto thy brother, disciple, and slave. Therefore, O chief of men, thou ought not to pass by this honored band of ancestral ministers, who have always been serving this race." Having said this, with tears flooding his eyes, the mighty-armed son of Kaikeyi, Bharata, again took Rāma's feet on his head. Thereupon Rāma embracing his brother Bharata resembling a mad elephant, and sighing again and again, said, "Of a high race, possessed of strength, endowed with energy, and vowed unto sterling worth of character, how can one like me commit sin for the sake of dominion? Fault find I none ever so small in thee, thou destroyer of foes. Nor doth it become thee from puerility to tax thy mother, O exceedingly wise one, O thou that art sinless, superiors may act as they list in relation to those wives and sons of theirs that are after their heart. And this also thou shouldst learn that wives, sons and disciples should always be obedient as has been held by the emancipated ones. O mild one, the monarch is competent to make me stay in the woods clad in black deer-skin, as to establish me in the monarchy. And, O thou conversant with morality, O foremost of those observing righteousness, in respect of virtuous conduct, a mother should be as much regarded (by a son) as a father is. How can I, O descendant of Raghu, having been told by my righteous father and mother—'Go to the woods'—act otherwise? Thou ought to receive the kingdom, Ayodhyā, honored of men; and I ought to dwell in Dandaka dressed in bark. Having made this division of duties in the presence of all, and also enjoined this, the mighty monarch, Daçarātha, hath ascended heaven. That superior of all, even the virtuous king, is thy evidence. It behoves thee to enjoy that which hath been assigned unto thee by thy sire. And, O mild one, taking refuge in the forest of Dandaka for fourteen years, I will act the part that hath been set apart for me by my magnanimous father. What hath been assigned to me by that one respected by all men, my high-souled father resembling the lord of celestials himself, is my prime good; the masterdom of all the worlds I would decline (should it be opposed to the will of my sire)."

SECTION CII.

Hearing Rāma's words, Bharata answered, "Deprived of the kingdom in consequence of my posteriority in point of birth, what doth regard for morality avail me? O best of men, even this morality has ever been established with reference to us, viz., that the eldest son of the king existing, a younger one cannot be the king. Do thou, therefore, O Rāghava go along with me to the prosperous Ayodhyā; and get thyself installed there for the behoof of our race. Although a king observing interest and virtue, and who towers above average humanity, hath been called a mortal, yet to me he is a very deity. While I was in Kekaya and thou wast in the forest, that intelligent monarch honored of the good, given to celebrating sacrifices, ascended heaven. As soon as thou hadst set out (for the forest) along with Sitā and Lakshmana, the king borne down by grief and chagrin, went to heaven. O foremost of men, do thou arise, and offer water unto the spirit of our sire. Satrughna and I have ere this offered water unto (the departed). O Rāghava, anything offered onto the (manes of the) ancestors by a beloved descendant, conduces to their eternal behoof; and thou wast the favorite of our father. Mourning thee and exceedingly desirous of seeing thee, his mind being fastened on thee and incapable of being turned away, deprived of thee, and smitten with grief on thy account, thy father departed this life, remembering thee."

SECTION CIII.

Hearing those piteous words uttered by Bharata in connection with the demise of their father, Rāghava was deprived of his senses. And on that thunder-bolt of a speech being uttered by Bharata, like unto a (real) thunderbolt hurled in battle by the enemy of the Dānavas (Indra), that subduer of foes, Rāma, stretching his arms, fell down to the earth, like a blossoming tree that hath been hewn by an axe. Seeing that lord of the world and mighty bowman, Rāma, fallen, like a sleeping elephant fatigued with turning up earth with its tusks, his brothers exercised with sorrow, broke out into lamentations, and along with Videha's daughter began to sprinkle water (on his face). Then regaining his consciousness, Kākutstha shedding tears from his eyes, distressfully addressed himself to speech. And hearing that lord of earth, his sire, had gone to heaven, that righteous one said unto Bharata words fraught with virtue and interest, "What shall I do with Ayodhyā, my sire having gone the way ordained by the gods? And who will govern her, now that she hath been deprived of that foremost of monarchs? Of fruitless birth that I am, what can I do for that magnanimous one? And of him that renounced his life from grief on my account. I have not even performed the last rites. Ah! Bharata, thou, O sinless one, art blessed, since by thee as well as by Satrughna have been performed all the funeral rites of the king. To Ayodhyā, bereft of the monarch, having none to preside over her destinies, and many rulers, will I not return even when the term of my abode in the woods has been passed. My father having gone to the other world, who, O subduer of enemies, will again counsel me when, my stay in the forest being over, I shall have returned unto Ayodhyā? And from whom shall I hear those words grateful unto the ear, which my father gratifying me used to speak unto me when I happend to do something well?" Having thus addressed Bharata, Rāghava burning in grief, spoke unto his wife, with her countenance resembling the full moon, saying, "O Sitā, thy father-in-law is dead and, O Lakshmana, thou art fatherless. Bharata has communicated unto me the sad intelligence that our father hath ascended heaven." When Kākutstha had said this, tears began to shower forth from the eyes of the renowned princes. Then all those brothers pacifying as best they could Rāma stricken with sorrow, said unto him, "Do thou perform the watery rites of that lord of the earth, our sire." Having heard that her father-in-law, the king, had gone to the celestial regions. Sitā with her eyes filled with tears, could not see her beloved. Thereupon, pacifying the weeping daughter of Janaka, Rāma moved with grief, spoke unto the distressed Lakshmana, saying, "Do thou bring Ingudi fruits as well as a piece of new bark. I will go to perform the watery rites of our high-souled sire. Let Sitā go first. Do thou follow her. I shall go last. Even this is the course of those in mourning." Then that magnanimous one, having a knowledge of the soul, mild, graceful, capable of controlling his senses, steady in his regard for Rāma, and ever following him—Sumantra—in company with those sons of the king, having cheered up Rāghava, brought him to the auspicious river, Mandākini. Then those illustrious ones, having in distress arrived at the river Mandākini, having convenient descents, charming, ever furnished with blossoming woods, and of rapid currents; and approached its descents, goodly and void of mud, offered water unto the monarch, uttering, "May this be so!" And the protector of the earth (Rāma), holding water with his joined hands, facing the south, said weeping, "O foremost of monarchs, may this clear water knowing no deterioration, reach thee, who hast gone to the world of the ancestral manes!" Then drawing nigh unto the marge of the Mandākini, the energetic Rāghava along with his brothers, offered the Pinda unto his father. And placing the Ingudi Pinda mixed with juyube on a bed of darbha Rāma crying in distress, said, "O mighty monarch, do thou well pleased feed on this, which we also live upon. That which is the fare of an individual, is also the fare of his divinities." Then that foremost of men ascending the bank of the stream by the self-same way, got up on the charming side of the hill. And having arrived at the gate of the cottage of leaves, that lord of the earth held both Bharata and Lakshmana with his hands. And there the hill reverberated at the sounds raised by the brothers wailing along with Vaidehi, like unto lions roaring. And perceiving the loud uproar of those mighty ones engaged in offering water unto their sire, indulging in lamentations, the army of Bharata became agitated. And they said, "For certain Bharata hath met with Rāma; and this mighty noise proceeds from them, as they are bitterly mourning their deceased sire." Thereat leaving aside their vehicles, they with one mind, rushed towards the spot wherefrom proceeded the uproar. And of those that were tender, some went on horses, and some on elephants, and some on ornamented chariots, while others went on foot. And eager to behold Rāma staying away for a short time, though seeming to do so for a long period, all the men at once went to the hermitage. And desirous of witnessing the meeting of the brothers (with Rāma), they with all despatch proceeded by means of various vehicles consisting of beasts and cars. And the ground trodden by the wheels of innumerable cars, emitted loud sounds, like those emitted by the sky on clouds gathering. And frightened by the uproar, elephants accompanied by female ones, perfuming all sides (by the fragrance of temporal juice), went to another forest. And boars, and deer, and lions, and buffalos, and Srimaras, and tigers, and Gokarnas, Gayals and Prishatas were striken with panic. And wild with alarm, Chakravākas and swans, and Natyuhas, and Plavas, and Karandavas, and male coels, and Kraunchas, fled away in all directions. And the welkin was enveloped by birds frightened by the noise, as the earth was covered by men, and both the sky and the land then gave out great effulgence. As the people suddenly saw that foremost of men, the sinless and illustrious Rāma seated on the ground, accusing Kaikeyi as well as the vile Mantharā, the people approached Rāma, with their countenances discovering tears. Seeing those men oppressed with grief with their eyes filled with tears, that one cognizant of virtue like fathers and mothers, embraced those that deserved it And he embraced some persons; and some offered him salutations. And the king's son, as each deserved, properly received them along with their friends and equals in age. And the sounds, produced by those high souled persons lamenting, resounding the earth and the sky, and the mountain-caverns, and all the cardinal points, were heard like peals of Mridangas.

SECTION CIV.

Desirous of seeing Rāma, Vasishtha, taking before him the wives of Daçarātha, proceeded towards the hermitage. And as the wives of the king were going slowly by the Mandākini, they discovered the landing-place which was used by Rāma and Lakshmana. Thereupon Kauçalyā, with her eyes filled with tears and her countenance rendered pale, observed unto the forlorn Sumitrā as well as the other wives of the king, "Sacred like unto a first wife, in this forest this is the landing-place of those unfortunate ones of untiring energy, who had been deprived of the kingdom. From here, O Sumitrā, doth thy son, Saumitri, ever vigilant, personally procure water for my son. Although thy son performeth a servile office, yet he is not to blame: (the performance of) that alone which serves no purpose of his brother possessed of many perfections, could bring blame upon him. To day let thy son, who doth not deserve such toilsome work, cease to perform that office which is fraught with hardships fit only for the base." That lady of expansive eyes happened to see on the earth the Ingudi pinda, which had been placed by Rāma for his sire on the darbha with their tops pointing southwards. Seeing this, which had been placed on the ground by Rāma disconsolate for his sire, the noble Kauçalyā addressed all the wives of Daçarātha, saying, "Do ye behold this that hath been duly offered to the high-souled descendant of Raghu—lord of the Ikshvāku race—by Rāghava. I do not deem this as fit fare for that magnanimous monarch resembling a celestial, who had enjoyed every luxury (in life). Having enjoyed this earth bounded by the four seas, how can that lord of the world, resembling on earth the mighty Indra, feed on this Ingudi pinda? Nothing appeareth to me more deplorable in this world than this that the auspicious Rāma hath offered an Ingudi cake unto his father. Seeing the Ingudi pinda offered by Rāma unto his father, why doth not my heart break into a thousand shivers? Now the tradition in vogue among men, appearth to be true, viz., that "the fare that is partaken by a person, is also partaken by his deity." Then those that were co-wives with her, consoled the distressed Kauçalyā; and, (entering the asylum), beheld Rāma like an immortal dropped from the celestial regions. Seeing Rāma, who had been deprived of every comfort, his mothers, overwhehhed with grief and distress, began to shed tears, lamenting. Raising his mothers, that foremost of men, Rāma, true to his promise, took hold of those lotus feet of theirs. And those ones furnished with expansive eyes, (on their turn) by means of their fair hands of delicious feel furnished with soft fingers and palms, fell to rubbing the dust off Rāma's back. After Rāma had done, Sumitrā's son also, seeing all his mothers, with sorrow gently paid his reverence unto them with affection. Thereat, as they had treated Rāma, all the ladies treated that one sprung from Daçarātha, Lakshmana, graced with auspicious marks. Sitā also with her eyes filled with tears, having taken hold of the feet of her mothers-in- law, stood before them in distressful guise. Embracing that woeful one in banishment, even as a mother doth her daughter, Kauçalyā, smitten with grief, said, "The daughter of Videha's King, and the daughter-in-law of Daçarātha, and the wife of Rāma himself—why doth such a lady undergo misery in the lone forest? O Vaidehi, beholding thy face like unto a lotus heated under the sun, or a lily that hath been crushed, or like unto gold covered with dust, or the moon enveloped by clouds, grief begot of this vortex of disaster that is in my mind, fiercely burneth me, as fire consumeth a structure." As his wretched mother was thus speaking, Bharata's elder brother, Rāghava, approaching, took the feet of Vasishtha. Having taken hold of the feet of the priest resembling a flame, and of accumulated energy,—like unto that lord of the immortals, Indra, taking the feet of Vrihaspati, Rāghava sat down with him. Then behind them (Rāma and Vasishtha), along with his own counsellors, and principal citizens, and generals, and persons of eminent piety,—sat the virtuous Bharata in the presence of his elder brother. Seeing Rāghava in the guise of an ascetic, flaming in grace, the exceedingly powerful Bharata with joined palms sat down in company with his brother, like the great Indra of controlled faculties in presence of Prajapāti. "What will Bharata, having bowed unto Rāghava and paid him homage, will say to him?" —this intense curiosity arose in (the minds of) all the noble persons present there. And Rāghava having truth and forbearance, and Laksmana endowed with magnanimity, and Bharata possessed of righteousness, surrounded by their friends, appeared (there) like unto the three fires surrounded by Sadasyas.

SECTION CV.

As those foremost of persons surrounded by their friends indulged in lamentations, the night passed away in grief. On the night being succeeded by an auspicious morning, those brothers surrounded by their friends, having performed Homa and Japa on the Mandākini, returned unto Rāma. And sitting silent, no one said anything. Then Bharata addressed Rāma in the midst of those friends, saying, "My mother was (first) pacified (by grant of the kingdom.) The kingdom is (now) mine. I grant the same unto thee. Do thou enjoy the kingdom rid of its thorns. Like unto a dyke forced by a torrent during the rains, this mighty monarchy is difficult of being protected save by thee. As a mule is incapable of imitating the course of a horse, or as birds, that of Tarkshya, I, O Lord of earth, lack the strength to imitate thee. O Rāma, ever happy is the life of him that others depend upon for subsistence: unhappy is the life of the person that depends upon others for support. As a tree planted by a person, and by him made to increase, (until at last), sending out branches, a mighty tree, it is incapable of being got up by a dwarf; and then, if, flowering, it show no fruits, it cannot contribute to the satisfaction of htm for whom it hath been planted. O mighty- armed one, this comparison is meant for thee. This¹⁸⁹ it behoves thee to apprehend, inasmuch as thou art our excellent lord, and thou dost not teach us who depend upon thee for support. Let the principal orders, O monarch, behold thee, represser of foes—established in the kingdom, like the powerful sun himself. O Kākustha, let mad elephants roar, with the view of following thee; and let the women of the inner apartments with concentrated minds utter jubilation." On hearing the words of Bharata, who was beseeching Rāma, many of the citizens expressed their approbation by exclaiming, "Excellent well!" Seeing the illustrious Bharata aggrieved and engaged in lamentation, the calm and considerate Rāma consoled him, saying, "No creature is endowed wth the power of exercising any control over the course of events,—man has no independent status (in nature). The Destoyer draws him both here and hereafter. Those that increase, are destined to deteriorate; those that go upward, ultimately fall, those that come together, separate in the end; and life at length meets with death. As a ripe fruit hath no other fear than fall, so man who is born, hath no other fear than death. Even as a stout-pillared edifice, getting dilapidated, waxes weak, so men coming under the sway of decrepitude and death, get enfeebled. A night that hath gone by, doth not return, as the full Jamunā, when she hath entered the ocean, doth not come back. In this world, days and nights pass away with creatures, and speedily impair their lives, even as in summer the rays (of the sun) (dry up) the waters. Do thou therefore deplore thyself. Why dost thou lament any thing else? Every one's life is decreasing, whether he sits or moves. Death goeth with one, sitteth down with one, and, after having gone a long way, returneth with one. The person is filled with folds in the skin, the hair hath grown hoary, the individual is enfeebled because of age,— by doing what, can he prevent this? People rejoice on the rising of the sun; they feel delighted at the approach of night,—but they do not understand that their lives have (meanwhile) been shortened. People are exhilarated at the commencement of a new season in novel fashion; creatures get their lives shortened at the change of seasons. As on the mighty ocean, one piece of wood comes in contact with another; so, a person, having been in association with another, is seperated from him in time. In this way, wives and sons and kindred and wealth, having been in association, go away; their separation is certain. There exists not one in this world that can change one's nature as received. A person lamenting a dead individual, hath no power to prevent his own death. As, while one is proceeding on a road, another stationed by the way, says, 'I too will go in thy wake', even so, the way that hath been followed by our predecessors, (must be followed as well by us.) Why should people mourn (for deceased relatives), when they are themselves subject to the fate that knoweth no turning? (Perceiving the destruction of) life declining, like unto a current that never turneth back, one should engage his soul in happiness; for all men are said to be born for the same. My child, our righteous sire, who, after having performed excellent and entire sacrifices, accompanied with dakshinās, hath repaired to heaven, honored of the good, should not be mourned.¹⁹⁰ Having renounced his human frame wasted and worn out with age, our father hath attained celestial state, which exists in the regions of Brahmā. Such an one should never be mourned by any wise person like thee or myself, accomplished in learning and more than ordinarily intelligent. Such manifold grief and mourning and lamentation should be renounced by intelligent and firm persons in all conditions in life. Do thou cast off this grief: let not sorrow overpower thee. Going thither, stay in that city. And, O best of speakers, this was also enjoined by our sire of controlled senses. I also must do my noble father's will as to whatever that one of pious acts has laid upon me. O subduer of foes, it is not proper for me to pass by his orders. So thay are also worthy of being honored by thee. He is our friend and father. O descendant of Raghu, that mandate of our righteous father, acceptable unto me, will I obey by abiding in the woods. O foremost of men, (good in) the next world is capable of being attained by an honest and pious person crowned with sterling virtues, ever following his superiors. O best of men, thinking that our father Daçarātha has attained excellent state, do thou, resorting to all noble qualities, seek thy welfare in the next world." Having said these significant words unto his younger brother, with the view of making him obey the injunctions of their father, that lord, the magnanimous Rāma, paused.

SECTION CVI.

On Rāma having stopped after speaking these pregnant words, the virtuous Bharata addressed the righteous Rāma attached unto his subjects in an excellent speech on the banks of the Mandākini, saying, "O vanquisher of foes, who is there in this world like unto thee? Pain doth not afflict thee, nor doth pleasure exhilarate. Thyself the exemplar of even aged people, thou referrest to them on doubtful points (of morality). 'Living like unto dead and existing like unto non-existing'—what shall make a person that hath attained this intellectual state, grieve? O lord of men, he that like unto thee understands the nature of the soul and its environment coming by any calamity, ought not to despond. Thou resemblest, O Rāghava, the god in strength, and art magnanimous, and truthful in promise! and knowest every thing and art endued with intelligence. Calamity, however unbearable it may be, should not overpower a person like thyself furnished with such virtues and cognizant of life and death. The sin that in my absence from home hath been perpetrated by my mean-minded mother doth not find favor in my sight. Be thou therefore propitous to me. I am bound by the fetters of religion. For this it is that I do not by a severe penalty slay my wicked mother deserving of chastisement. How having sprung from Daçarātha of righteous deeds and born of immaculate race, and knowing virtue and vice, can I commit such a reprehensible action? Daçarātha is our superior, of meritorious acts, aged our king, a departed spirit, and our father, it is on account of this that I do not censure our father who is a deity unto us. O cognizant of virtue, what virtuous person conversant in morality, should, seeking the pleasure of his wife, commit such a sinful act devoid of both righteousness and interest? 'Creatures, as their end approaches, lose their sense' this ancient adage has been illustrated in the world by the course the king has taken. Do thou, intent upon bringing about good, redeem the wrong that hath been done by our sire through anger, ignorance and recklessness. The son that repaireth the wrong done by his father by acting contrary to the latter is in this world considered really a son; but not he that acteth otherwise. Be thou that (real) son (of the monarch). Do thou not approve the action of thy father, since what he has done is divorced from righteousness and is blameworthy. Do thou rescue all these— Kaikeyi, myself, my father, our friends and adherents, and the whole body of the citizens as well as the inhabitants of the provinces. Where is the forest? And where is Kshatriya morality? Where are matted locks? And where is thy government of the country? It behoves thee not to act in such an untoward way. Even this is the first duty of a Kshatriya, viz.,—getting oneself installed,—by means of which, O highly wise one, he can compass the government of the people. What base Kshatriya setting aside this indubitable morality, resorts to a dubious and inaupicious course, which should be followed by the old alone? But if thou be bent upon practising this austere morality, do thou undergo this trouble, after having righteously ruled the four orders. O thou cognizant of morality, those versed in duty say that of the four modes of life, the life of the householder is the foremost. Why then dost thou wish to renounce the same? I am inferior to thee in learning, in position, and in birth. How can I then govern the earth, thou existing? Void of sense and quality, a boy, and inferior to thee in point of years, I, deprived of thee, can not live. O thou cognizant of morality, do thou, along with thy friends, according to thy proper morality rule this entire ancestral kingdom rid of its thorns and enjoying tranquillity. Even here, O thou cognizant of the Mantras, let all the subjects and the Ritwijas with Vasishtha, versed in the Mantras, install thee. Having been installed, go to Ayodhyā, for the purpose of governing it, having with our assistance conquered thy enemies by thy strength, like Vāsava conquering (his foes) with the help of the Maruts. Having freed thyself from thy threefold debts, do thou govern me, repressing thy foes, and propitiating thy friends with every gratification. O noble one, to-day let thy friends rejoice in consequence of thy coronation. To day let those that intend to do thee harm, being frightened, fly to the ten cardinal points. O foremost of men, wiping out the disgrace of my mother, do thou emancipate our sire from sin. I beseech thee with bent head. Be thou merciful unto me, unto all our friends, and, O great lord, unto all creatures in general. But, if disregarding my solicitations, thou wend from here to the forest, I shall go along with thee." Although thus besought and propitiated by Bharata with bent head, that lord of the earth, Rāma, possessed of strength, established in the words of his father, did not decide for going. Witnessing that wonderful firmness in Rāghava, the people were at one and the same time delighted and depressed. They were aggrieved because he would not go to Ayodhyā; they rejoiced on seeing his firm resolution. Then the Ritwijas, the citizens, and their leaders, and the mothers with their senses lost and with tears in their eyes, extolled Bharata as he was speaking thus; and, bowing down unto Rāma, they directed their solicitations together.

SECTION CVII.

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 Daçarātha—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 Sitā, 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 Gayā, 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 Gayā.' O son of the Raghu race, the Rājarshis 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 Ayodhyā, 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 Sitā. 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: Sumitrā'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 Rāma cognizant of righteousness was thus encouraging Bharata, Javali—best of Brāhmanas—addressed him in words divorced from morality, saying, "O Rāghava, 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 Rāma, 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 Kākutshta, 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 Ayodhyā. The city expects thee wearing a single woven braid. O king's son, enjoying costly regal pleasures, do thou sport in Ayodhyā, like Sakra in the celestial regions. Daçarātha is none unto thee, and thou too art none unto Daçarātha: 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 Ashtaka¹⁹¹ 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 Srāddha 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."

SECTION CIX.

Hearing Javali's words, Rāma 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 Brahmā. 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 Vāyu 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 Jāvāli 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 Brahmāna ever speak with an atheist. Other Brāhmanas than thyself, superior to thee, have, serving this world as well as the next, performed various exellent acts. Therefore those Brahmānas, 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 Rāma 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 Rāma, 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).

SECTION CX.

Knowing that Rāma was wroth, Vasishtha said, "Jāvāli 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 Brāhma along with all the celestials. Having become a boar, he raised up the earth, and along with his sons of subdued souls created everything. Brahmā eternal, existing through all time and incapable of decay, sprang from the sky. From him Marichi came into being, and Kaçyapa is Marichi's son. Vivaswat drew his birth from Kaçyapa, and Manu from Vivaswat. Manu was formerly known as Prajāpati. Ikshwāku is son unto Manu; and this world was first conferred upon Ikshwāku by Manu. Do thou know Ikshwāku as the first king in Ayodhyā. The graceful Kukshi is known as the son of Ikshwāku. And, O hero, Kukshi's son was Vikukshi. Vikukshi had the powerful Vāna possessed of exceeding energy for his son. Vāna 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 Ayodhyā); 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 Dhundumāra for his son; and from Dhundumāra Juvanāsya was born. Juvanāsya's son was the handsome Māndhata; and from Māndhāta 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, Tālajanghas 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, Kālindi 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 Sāgara, 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 Sāgara. This wicked man while yet in life, was banished by his father. Asamanja's son was the puissant Ançumat. Dilipa is the son of Ançumat and Dilipa's son is Bhagirtha. From Bhagiratha sprang Kākustha; from whom the Kākusthas came to be well known. Kākutstha had Raghu for his son; after whom have been named the Rāghavas. Raghu's son is the energetic Pravirda, who ate human beings. He is known on earth under such names as Kalmāshapāda, Saudāsa. We have heard that Kalmāshapāda's son was Sankhana, who having been endowed with prowess, found destruction along with his forces. Sankhana's son was the beautiful and heroic Sudarçana. Sudarçana's son was Agnivarna and Agnivarna's, Sighraga; Sighraga's son was Maru, and Maru's Praçuçruva's. Praçuçruva's son was the magnanimous Amvarisha. Amvarisha's son was Nahusha having truth for his prowess. Nahusha's son was the exceedingly Virtuous Nābhāga. Nābhāga had two sons,—Aja and Suvrata. Aja's son was the virtuous king Daçarātha. His eldest son art thou celebrated under the name of Rāma. Do thou receive thy own kingdom and look after the world. Among the Ikshwākus, 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 Rāma, 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 Kākutstha, and father and mother, O Rāghava. 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 Rāghava, 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, Rāghava, 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 Daçarātha hath commanded me to do, must not be falsified." Rāma having said this, the broad-breasted Bharata, extremely depressed spoke unto the charioteer who was by, saying, "O charioteer, do thou speedily spread Kuça 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 Ayodhyā)" Then with a dispirited heart finding Sumantra looking up to Rāma, Bharata himself spread Kuça and lay down upon it. To him spoke that foremost of Rājarshis, the highly energetic Rāma, "O Bharata, my dear brother, what have I done that thou hast down by me? It is a Brāhmana who alone can obstruct a person by lying down beside him; but there is no rule by which a member of the military class¹⁹³ 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, Ayodhyā." 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 Kākutstha 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, Rāma 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 Rāghava 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 Rāma 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."

SECTION CXII.

Observing the meeting of the two brothers of unparalleled energy, capable of making one's hair stand on end, the Maharshis struck with surprise came to the scene. And remaining invisible, the ascetics, Sidhas and prime saints admired those brothers, the virtuous Kākutsthas. "Blessed is he whose sons these, two cognizant of virtue and having truth for prowess are. Having heard their converse, we are delighted." Then the saints, desirous of the destruction of the ten-headed one, having become unanimous, speedily addressed that foremost of monarchs, Bharata, saying, "Born in an illustrious line, endeued with high wisdom, of high character and high fame, thou shouldst accept Rāma's words, if thou hast a care for the happiness of thy sire. We wish that Rāma may always act truthfully in respect of his father. By virtue of his truth connected with Kaikeyi, Daçarātha hath gone to heaven." Having said this, the Gandharbhas, Maharshis, and Rājarshis each went to his proper quarter. Having paid homage unto those saints, Rāma possessed of a gracious presence, hearing their words, was filled with joy, and looked lovely with his delightful countenance. But with his frame agitated (with emotion), Bharata with joined hands again addressed Rāghava in words faltering (with feeling), "O Rāma, taking into account the morality of this race, it behoves thee to act in accordance with the solicitations of my mother (and thine). I do not venture to govern this vast kingdom alone, or please the citizens and the inhabitants of the provinces attached unto thee. And as husbandmen remain expecting rain, our kindred, and wariors and friends and adherents wait in expectation of thee. O exceedingly wise one, accepting the kingdom, do thou place it in the hands of some person. O Kākutstha, whomsoever thou wilt chose for performing this office, will surely prove strong enough to govern the people." Having said this, Bharata fell at his brother's feet; and sweetly addressing him—"O Rāghava", solicited him once again. Takjng on his lap that sable-hued one furnished with eyes resembling lotus-leaves, Rāma with a voice like that of a mad swan, spoke unto (Bharata), "Thou hast at length attained the mental attitude that is natural and that also comes of the training one receives at the hands of his preceptor. And, brother thou venturest greatly to protect the earth. Taking counsel with courtiers, adherents and intelligent ministers, do thou achieve grand tasks. Even if beauty forsaketh the moon, or Himavat his snow, or the ocean overleaps its shores, I shall not forsake the promise of my sire. And, my brother, thou ought not to cherish in thy mind what thy mother incited by covetuousness or affection for thee hath done; and thou should act by her as one should by one's mother," When Rāma resembling the sun in energy and like the moon of Pratipat in appearance, had said this, Bharata said unto the son of Kauçalyā, "O noble one, do thou take off thy feet thy sandals adorned with gold. These shall protect what the people have got and secure unto thee what they lack." Thereupon taking off his sandals, that highly energetic one gave them to the magnanimous Bharata. Bharata, bowing down unto the sandals, said, "O hero, for four and ten years shall I, wearing matted locks and bark, and subsisting upon fruits and roots, O scion of the Raghu race, expecting thy arrival, remain outside the city, having, O subduer of foes, made over the task of government unto thy sandals. And, foremost of Raghus, if after the completion of the fourteen years, I do not see thee, I shall enter into fire. Promising, "So be it" and affectionately embracing Bharata, and also embracing Satrughna, Rāma said, "Do thou protect thy mother Kaikeyi. Do not be angry with her. Both Janaki and I conjure thee to do this, O descendant of Raghu." Having said this, he forsook his brother, with tears in his eyes. Then accepting those burnished and garnished sandals, Bharata versed in morality circumabulated Rāghava, and placed the sandals on the head of an excellent elephant. Then having one by one honored that assembly, and his preceptor and the counsellors, and the subjects and his younger brothers, perpetuator of the Raghu race, steady in his own duty like Himavat itself, took leave of them. His mothers with their throats invaded by the vapour of grief could not from distress of heart say aught unto him. And Rāma also having paid homage unto all of them, weeping entered his own cottage.