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 Ashtaka[191] 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."