Then the mighty and incomparable Rāma of eyes resembling lotus-petals said unto the charioteer,—"Do you announce me to my father." Thus commissoned by Rāma, the charioteer entering the apartment, found the king heaving sighs, his senses overwhelmed with grief. And he saw the monarch like the sun afflicted by Rāhu, or like fire enveloped in ashes, or like a tank deprived of its water. Thereupon concluding that the king agitated by sorrow was bewailing Rāma, the charioteer said with joined hands. And first paying homage unto the king, invoking victory upon him, the charioteer, perplexed with fear, softly and sweetly addressed the monarch thus:—"O foremost of men, your son waits at the entrance, after having distributed wealth to Brāhmanas and his retinue Let that one having truth for prowess, good betide you, see you. Having greeted all his friends,he now wishes to see you. Know that he is about to set out for the mighty forest. Do you, O Lord of earth, see him furnished with every perfection, like the Sun himself surrounded by his rays." Thereupon, that virtuous and truthful (king) resembling the ocean by virtue of his gravity, and motionless like the welkin, answered Sumantra, saying,—"O Sumantra, do thou bring hither my wives." Reaching the inner apartment, the charioteer said unto the ladies,—"The worshipful king calls you. Do you come speedily." Thus addressed by Sumantra at the mandate of the monarch, the ladies in a body, informed of their husband's command, went to the king's apartment. And three hundred and fifty females furnished with coppery eyes and observing vows, surrounding Kauçalyā, proceeded slowly. On the females coming there, the monarch seeing this, said unto the charioteer,—"O Sumantra, do you bring hither my son." Thereat the charioteer taking Rāma, Lākshmana and Mithila's daughter, speedily came before the lord of earth. The king seeing his son drawing nigh with joined hands, hastily rose up from his seat in company with his wives. And casting his eyes on Rāma, the king rushed towards him, but before reaching his son, the aggrieved monarch fell down to the earth in a swoon. Rāma and that migthy car-warrior Lakshmana swiftly neared the king striken with grief and rendered senseless by sorrow. And there arose in the palace cries of women by thousands of "Ah Rāma," mingled with the tinkling of ornaments. Then both Rāma and Lakshmana along with Sitā took the king up with their arms, and with tears in their eyes laid him upon the couch. When the lord of the earth oppressed with the vapour begot of grief and overwhelmed with emotion, had regained his senses, Rāma with joined palms said—"I ask you, O mighty monarch, as you are the lord of all. Do you see me safely despatched to the forest of Dandaka. Do you permit Lakshmana, and let Sitā also follow mc to the woods; for although prohibited by me with various reasons, they do not wish to be left behind. Do you, O bestower of honor, permit us all, renouncing sorrow—Lakshmana and Sitā and me,—like Prajāpati permitting his sons." Seeing Rāghava about to set out for the forest, the lord of earth said unto the calm Rāma waiting for his orders,—"O Rāghava, I have been deprived of my senses in consequence of my having conferred boons on Kaikeyi. Do you therefore confining me to-day become king in Ayodhyā." Thus addressed by the monarch, Rāma—the best of the righteous—well versed in speech, with joined hands addressed his father thus,—"O king do you rule this earth for a thousand years,—I will reside in the forest. I do not wish for the kingdom. Having spent five and nine years in the woods, I shall again embrace your feet, lord of men, after fulfilling your vow." Fettered in the net of promise, the king bewailing his beloved son, secretly spurred on by Kaikeyi, said,—"Do you, my darling, with the view of attaining welfare here and hereafter and auspicious fortune, go calmly your fearless way,—so that you may return hither (in time.) I dare not, O descendant of the Raghu race, forbid you who are established in truth and who are bent upon discharging your duty. But, O son, do not by any means depart to-night: beholding you even for a single day, I shall feed with you. Do you, seeing me as well as your mother, stay here to-night. Then ministered unto every way, you will set out to-morrow. O son, O beloved Rāghava difficult is the task that you are going to perform,—for compassing my good in the next world, you are ready to repair to the very woods! But, O Rāghava, I swear unto you, this is anything but agreeable to me, my son. I have been made to swerve from my purpose by the crafty Kaikeyi resembling a fire hidden under ashes. You are going to give effect to the deceit that has been practised upon me by this woman intent upon sullying her line. And as you are my eldest son, it is no wonder, O son, that you should wish to maintain your father's truth." Hearing these words of his distressed father, the humble Rāma, along with his brother Lakshmana, said,—"Who will confer on me the merit tomorrow that I shall reap by going to-day? Therefore, I prefer even the journey to the woods to enjoying comforts here. Do you bestow upon Bharata this earth renounced by me— this kingdom abounding in corn and kine and filled with people; my mind determined upon dwelling in the forest, does not waver. Do you, O bestower of boons, grant Kaikeyi everything that you had promised unto her at the time of the war[136] (you had waged against the Dānavas), and thereby do you follow truth. Obeying the mandate that you have issued, I will dwell in the forest for fourteen years in the company of the rangers of the woods. Do you without feeling any compunction confer the earth on Bharata. Mine is not the desire to obtain the kingdom for enjoying happiness or attaining any benefit. I will, O descendant of the Raghu race, do your bidding. Banish your grief, and suppress your tears. That lord of streams, the irresistible ocean, never forsakes his own magnanimity. I desire neither dominion, nor happiness, nor the earth,[137] nor any object[138] of enjoyment, nor heaven, nor life. O foremost of men, all I wish for is that you may not come by falsehood, and abide by truth. I truly and in good sooth swear before you that I cannot, O lord, remain here for a moment longer, O my father. Do you bear this grief. I cannot for certain act contrary to my promise. Directed by Kaikeyi saying,— 'Do you, O Rāghava, go to the forest,' I had said,—'I will go,'—That promise I must accomplish. Do you not, O revered one, feel aggrieved. We will abide in the forest abounding in mild deer and resounding with the notes of various birds. The father is a very God,—even the celestials say this. Therefore will I look upon your word in the light of divinity. And, O best of monarchs, after the fourteen years have been spent, you will see me again by your side,— therefore do you banish this grief. Why do you, O foremost of men, who will suppress other's grief, undergo this alteration? Do you confer upon Bharata this city and this kingdom and the earth renounced by me. Doing your behest, I will repair to the forest, sojourning there for a long time. Staying at the auspicious frontiers, let Bharata barely rule this earth furnished with watery expanses, cities and forests, when it has been renounced by me. O king, let what you have said be as you wish it. I do not, O king, set my heart upon any great object of desire, nor do I seek my own behoof, as I am bent upon, O you beloved of the good, working out your will. O sinless one, you will not therefore reap any evil on my account. Associating you with untruth, I would not, O sinless one, wish even for your company who are agitated with anxiety,[139] or this entire kingdom, or every object of desire, or the earth, or Mithilā's daughter. Even this is my truthful vow,—let also your vow prove true. Living upon fruits and roots in the forest, and surveying mountains and tanks and streams and graceful trees, I shall be happy on entering the forest, Do you cease to lament." Thus benetted with calamities and exercised with grief and anguish, the king embraced his son,—and then deprived of his consciousness fell down on the ground and became motionless. Thereat all the queens save that wife of the monarch (Kaikeyi) bewailed together; and crying Sumantra also went into a swoc And the place was filled all around with exclamations "O" and "Alas."
SECTION XXXV.
Then shaking his head and sighing again and again pressing palm upon palm and grinding teeth upon teeth, with eyes reddened in wrath and an altered complexion, and suddenly waxing angry and moved with grief, Sumantra witnessing the mental condition of Daçarātha said, shaking Kaikeyi's heart with the sharpened shafts of his speech and piercing her mind all over with his harsh words resembling thunderbolts, "O worshipful one, since you have forsaken king Daçarātha, the maintainer of this world and the mobile and the immobile that it contains, there is nothing that is incapable of being done by you. I consider you the murderess of your husband and as one that has finally exterminated one's line; inasmuch as you have by your act afflicted the monarch invincible like Indra, firm as a hill, and imperturbable like the deep itself. You ought not to bring down your boon-bestowing lord and husband Daçarātha; for surely the wish of a husband to a wife outweighs a koti of sons. The princes will obtain the kingdom one after another according to age;— this custom it is your study to render nugatory even when the lord of the Ikshāwaku race is still alive. Let your son be king; let Bharata rule the earth: we, however, will go where goes Rāma. No Brāhmana will dwell in your dominion —such is the ungracious deed you are going to do. [Surely we will go the way that is wended by Rāma, and what happiness, O revered one, will you,forsaken by friends, Brāhmanas and the saintly, reap by remaining here, allured by the lust of dominion? And you are going to do such an act!][140] A wonder it is that I perceive, viz,—that the earth hid by a character like you is not riven this very day. And why doth not the flaming and dreadful censure uttered by the mighty Brahmārshis destroy you who are bent upon banishing Rāma? Who having hewn a mangoe tree by his axe, tendeth a Nimba? It never turns sweet for him that waters it. Your birth is noble indeed; it is as much so as is your mother's. They say that sweet is never extracted from Nimba. I remember what I have heard from old men concerning the vicious inclinations of your mother.
Some one intent upon conferring boons conferred an excellent one on your father. In virtue of this, that lord of earth could understand the import of sounds emitted by all beings, and it is in consequence of this that he could understand the speech even of birds and beasts. One day as your father was lying down, he, understanding the thoughts of a gold- hued Jrimbha bird, from its cries, laughed heartily. Thereat your mother getting angry, wishing for the noose of death, said,—'O king, O placid one, I ask you for the reason of your laughter.' The king replied,—'O worshipful lady, if I unfold unto you the reason of my laugh, then I shall without doubt die to-day.' But that revered one, your mother, again urged Kekaya, saying,—'Tell it to me, whether you live or die; for (when I have learnt all about it), you will not be able to laugh at me again.' Thus addressed by his beloved spouse, that lord of earth Kekaya went to the saint that had conferred the boon on him and related unto him everything faithfully. Thereupon that boon-giving saint said unto the kin; "Whether this one kills herself or be destroyed, do you not, O king reveal it." Hearing these words of his, the king well pleased summarily forsook your mother and began to divert himself like Kuvera. Even in the same way, you, O you that see only evil, staying in an unrighteous count befouling the king's sense, endeavour to make him commit this wrong. In this connection I remember a saying, viz.,— men take after their fathers, and women their mothers. Do not be so,—do you even accept what the lord of earth says. Doing the will of your lord, do you become the refuge of us all. Do not incited by evil propensities, make your husband the lord of men endued with the prowess of the celestial chief, perpetrate an unrighteous deed. That sinless one will not for certain give practical effect to the promise jestingly made by you. O worshipful one, king Daçarātha is graceful, being furnished with eyes resembling lotuses. Let him install his eldest son, Rāma generous and able, maintaining his own religion—the protector of all men—and endued with might. O revered lady, great is the obloquy that will spread concerning you, if leaving his royal father, Rāma repaireth to the forest. Let therefore Rāghava govern his kingdom; and do you remove your agitation. Surely save Rāghava none residing in the kingdom will prove friendly to you. On Rāma being installed as the heir-apparent, that best of bowmen—king Daçarātha—will depart for the forest, remembering ancient examples." Thus in presence of the king, Sumantra with clasped palms, with soft yet cutting words endeavoured to strike Kaikeyi with regret. But that noble dame did not feel any compunction, nor was she touched with regret. And the complexion of her countenance remained as it was before.
SECTION XXXVI.
Then that descendant of Ikshwāku afflicted because of his promise, sighing and his heart filled with the vapour begot of sorrow, again addressed Sumantra, saying,—"O charioteer, do you speedily marshall the army consisting of the four kinds of forces for following Rāghava. And let sweet- speeched courtezans and opulent traders grace the extensive army of the prince. And, giving them immense wealth, do you also send with him those that depend on Rāma, as well as those with whom he delights to wrestle. And let the foremost weapons, and the citizens, and cars, and fowlers well acquainted with the forest go in the wake of Kākutstha. Killing deer and elephants, and drinking wild honey, and beholding various rivers, they will ultimately forget this kingdom. And let our granary and treasury follow Rāma who is to reside in the forest. Performing sacrifices at holy spots, and dispensing the prescribed Dakshinas, let Rāma happily reside in the forest in the company of saints. The mighty- armed Bharata will govern Ayodhyā. Therefore, do you furnish the auspicious Rāma with every object of enjoyment." When that descendant of Kākutstha said this, Kaikeyi was inspired with apprehension: her countenance became blank, and her utterance was choked. Losing her complexion and agitated with fear, with her countenance fallen, Kaikeyi faced the king and said,—"O righteous one, like unto a liquor whose lees alone have been left, Bharata will not receive the kingdom tasteless and denuded of all substance." While the shameless Kaikeyi was speaking thus sternly, king Daçarātha said unto that one of expansive eyes,—"O worker of mischief, why having laid the load upon me, do you torment me? O ignoble one, why did you not ask for this, when you did first solicit the boon?" Hearing these wrathful words of the king, that beauteous one, Kaikeyi, waxing doubly wroth, addressed the monarch, saying,—"Even in this line of yours, Sagara deprived his eldest son Asamanja by name of the enjoyment of the kingdom. In this way this one deserves to go to the forest." Thus addressed, king Daçarātha said,—"O fie!" and all present were afflicted with shame; but Kaikeyi feigned not to understand all this. Then a notable, aged, pure-spirited personage held in high esteem by the monarch, named Siddhārtha, addressed Kaikeyi, saying,—"Asamanja by way of sport catching people on the way, used to throw them into the waters of the Sarayu, and that wicked-minded wretch made merry over the same. Seeing him do so, the citizens in a body, waxing wroth spoke unto the monarch,—'O enhancer of the kingdom's prosperity, do you either banish Asamanja or us.' To them he replied,—'Whence is this fear of yours?' Thus asked by the monarch, the subjects said,—'Through his impudence this one of perverted sense by way of diversion throwing our sons into the Sarayu, finds extreme delight.' Hearing these words of his subjects, that lord of men, with the intention of doing good to them, forsook that mischievous son of his. Then swiftly causing a car to be yoked, he said unto his men,—This one is to be banished for life in proper garb along with his wife.' Thereupon that worker of iniquity went to the forest and went about seeing mountain fastnesses. Thus did the virtuous king Sagara renounce his son. But what offence has Rāma committed that he is to be banished? We do not find any fault whatever in Rāghava. Rare is his fault even like the spot on the Moon. Or it may be, O exalted lady, that you perceive some fault in Rāghava,—Do you, if so, unfold it; and then let Rāma be banished. But the renunciation of the honest ever constant in a righteous course, in consequence of its being opposed to virtue, destroys the splendour of Sakra himself. Therefore, O noble one, cease to persevere in this, for what good would the marring of Rāma's good fortune bring you? And, O you of a fair countenace, you will by such a course escape odium." Hearing Siddhārtha' s words, the king, his voice waxing exceedingly feeble, addressed Kaikeyi in words surcharged with emotion,—"O Personation of sin, thou relishest not this speech. Thou knowest not either thy own good or mine. This wicked endeavour of thine, O thou that strivest after harm, which thou puttest forth adopting a narrow path, is surely divorced from the course of the good. Forsaking my kingdom, forsaking happiness and treasures, I will to-day follow Rāma. Do thou with Bharata for the king forever enjoy dominion according to thy heart's desire,"
SECTION XXXVII.
HEARING the words of that worthy, Rāma conversant with modesty, humbly addressed Daçarātha, saying,—"What O king, have I, that am renouncing everything and am going to dwell in the forest subsisting on what the forest yields, to do with a following? Of what avail is a person's attachment for the tether of a goodly elephant, when the elephant itself is renounced by him? Thus it is with me, O foremost of righteous ones. What shall I do with the army, O lord of men? I will confer everything on Bharata. Let them bring me a vesture of bark, and for me who will go to the forest and reside there for fourteen years, bring a hoe and a basket." Thereupon Kaikeyi herself brought a bark dress and that shameless one said unto Rāghnva in the presence of all,—"Do you wear this." On this, that foremost of men taking those two pieces of bark from Kaikeyi, left his fine attire and put on the ascetic garb. And Lakshmana also, renouncing his choice raiment, put on the dress of an anchoret before his father. Then Sitā clad in silk apparel, eying the ascetic covering meant for her, became agitated, like a doe at sight of a noose. And afflicted with shame, that one graced with auspicious marks, Jānaki, sorrowfully took from Kaikeyi the Kuça and bark; and with tears flooding her eyes, that one cognizant of virtue and having her gaze ever fixed upon it, thus addressed her lord resembling the king of the Gandharbas,—"How do the ascetics dwelling in the woods put on their dress?" Saying this, Sitā, ill at ease became embrassed. And putting on one piece on her neck and holding the other in her hand, the daughter of Janaka, feeling uneasy, stood overpowered with shame. Thereupon that best of righteous persons, Rāma, speedily coming up to her, fastened the monastic garb over Sitā's silk attire. Beholding Rāma fastening that goodly garb on Sitā, the females of the inner apartment began to shed tears. And waxing exceedingly aggrieved, they spoke unto Rāma flaming in effulgence:—"Child, do not take this virtuous one to the forest. So long as you will reside in the forest in accordance with the wishes of your father, we shall behold her; and by this means let our lives attain their object, O lord. O son taking Lakshmana for your help, go you to the forest. This auspuious one does not deserve to live in the woods like an ascetic. O son, grant our prayer. Let the fair Sitā remain. Ever steady in virtue, you do not yourself intend to stay here." Hearing these words, Daçarātha's son tied the dress on Sitā having a similar character with himself. When she had put on the upper and under garments, the preceptor of the king, Vasistha, his voice choked with the vapour of sorrow, dissuading Sitā, said unto Kaikeyi,—"O thou whose desires outrun thy sense of honor, O thou of perverted understanding O befouler of thy line, deceiving the monarch, thou stayest not within the pale of the promise. O thou bereft of good behavior, that noble lady, Sitā, should not go to the forest. Sitā will occupy Rāma's seat. Of all those that marry, the wife is the (other) soul. Sitā will govern the earth, as she is Rāma's self. But if Vaidehi goes to the forest with Rāma, we will follow him, and the inhabitants of the city will also repair thither. And the warders of the inner apartment, and the people of the kingdom and the city taking with them their neccessaries and servants will accompany Rāghava and his wife. And Bharata and Satrughna wearing ascetic clothes and ranging the forest will live like their elder brother resident in the woods. Then alone thou of vile ways and intent upon harming the people wilt govern this empty earth deserted by the inhabitants, along with the trees. That can never be a kingdom where Rāma is not the monarch, and that forest where Rāma will reside will flourish into a monarchy. Bharata never wishes to govern a kingdom that has not been conferred upon him by his father; nor, if he has really been begotten by the monarch, wilt he any further act by you as a son. Even if you leaving the earth fly unto the air, that one cognizant of the character of his ancestry, will never act otherwise. Therefore although intent on advancing your son, you have really brought about his injury. There exists not a person in the world that is not partial to Rāma. O Kaikeyi, do you to-day behold beasts and snakes and birds journeying in the wake of Rāma, and even the trees stand with their heads turned towards him. Do you, O noble lady, removing the ascetic guise, confer elegant ornaments on your daughter-in-law, for such a dress suits not this one." Saying this Vasistha prevented Kaikeyi. "O daughter of kmg Kekaya, you have asked for the abode of Rāma in the woods; and decked out in ornaments let Sitā daily engaged in adorning herself, reside in the forest with Rāghava. And let the daughter of the King go to the forest, surrounded by excellent cars and servants, and taking with her attires and other necessary things. When you demanded the (fulfilment of the) promise, you had not your eye on Sitā." When that foremost of* Brāhmanas, that preceptor of the king possessed of unparalelled potency, had said this, Sitā, desirous of serving her beloved lord, did not turn away from the ascetic dress (presented by Kaikeyi.)
SECTION XXXVIII.
WHEN Sitā, having a husband although seeming as if she had none, was putting on the ascetic guise, the people got into a wrath and exclaimed, "O Daāaratha, fie on you!" Aggrieved at the uproar that arose there in consequence, the lord of earth banished from his heart all regard for life, virtue, and fame. And sighing hot, that descendant Ikshwāku spoke onto that wife of his, saying,—"O Kaikeyi, Sitā deserves not to go in a Kuça dress. Tender, and youthful, and worthy of happiness, she is by no means capable of living in the forest. My spiritual guide has spoken the truth. Whom has this one injured that, being the daughter of the foremost of kings, she like a female ascetic, wearing a meagre garb in the presence of all, will (repair to the woods and) remain there like a beggar destitute of everything? Let Janaka's daughter leave off her ascetic guise. This is not the promise that I had made to you before. Let the princess go to the forest in comfort, furnished with all sorts of gems. My sands run out; by me hath this cruel promise been made with an oath. But this (exile of Sitā) has been thought of by you through your ignorance! Let it not, however, consume you like a bamboo flower destroying the bamboo. If, O wicked woman, Rāma has happened to do thee something unbeautiful, what wrong, O base wretch, has Vaidehi done thee in the world? Of eyes expanded like those of a doe, endued with a mild temperament, and virtuous, what harm has Janaka's daughter done thee. Surely, O nefarious one, the banishment of Rāma is enough for thee. Why then dost thou bend thy mind to perpetrate these atrocious sins? O noble dame, having heard you asking for the banishment of Rāma, who had at first been intended by me for being installed, and who came here afterwards, I had promised you (his exile alone.) But since, going beyond that promise of mine, you behold Mithāla's daughter dressed in mendicant garb, surely you wish to find your way to hell." Thus commissioned to the forest, Rāma who was seated sealing his lips, said,—"O righteous one, this my mother is aged and famous and of a lofty spirit. May she not meet with improper treatment at your hands! It behoves you, O bestower of boons, to show greater honor to her when she shall be deprived of me and be plunged into a sea of grief and afflicted with unprecedented woe. O you comparable unto the mighty Indra, you should so behave with my mother smitten with my separation, that exercised by grief in consequence of my residence in the forest, she may not, renouncing life, repair to the mansions of Yama."