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, eighteen[176] 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] fourth[179] and seventh[180] 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 Prakritis[186] 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."