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. This[189] 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.