Ayodhya Kanda, Sarga 106

Meaning

When Śrī Rāma became silent after making a significant speech as aforesaid, the pious Bharata for his part now addressed to Śrī Rāma, who was so fond of his people, the following agreeable and righteous submission on the bank of the Mandākinī: “Indeed, who can there be in this world such as you are, O tamer of foes? (1-2)

Meaning

“Neither can sorrow torment you nor can joy exhilarate you. Though highly thought of by the elders, you nevertheless refer your doubts to them. (3)

Meaning

“Wherefore should he grieve, he who has developed an attitude of mind by virtue of which, though living, he is as good as dead to the world and which makes him as indifferent to the existent as to the non-existent? (4)

Meaning

“He who knows the Self as well as the non-Self as you do, O ruler of men, ought not to feel dejected even on meeting with adversity. (5)

Meaning

“Possessed of valour comparing with that of gods, and endowed with great fortitude, you are true to your promise, all-knowing, all-seeing and wise too, O scion of Raghu ! (6)

Meaning

“Even affliction, which is most unbearable for us, ought not to assail you, endowed as you are with such virtues and conversant with the origin and end of living beings. (7)

Meaning

“The sinful deed in the shape of bringing about your exile which was perpetrated by my mean mother for my sake when I was away, was not to my liking. Therefore, be gracious to me. (8)

Meaning

“I am bound by fetters of morality which forbid a warrior to lay his finger upon a woman; hence I do not kill on the spot with a severe punishment my mother of sinful deeds, who is deserving of punishment. (9)

Meaning

How can I, sprung as I am from the loins of Daśaratha of noble birth and deeds, and knowing as I do right and wrong, perpetrate an odious act like killing my own mother? (10)

Meaning

“I do not wish to denounce my father in an open assembly because he had a number of sacrificial performances to his credit, was aged and worthy of respect, has joined the majority and was my father and a deity to me. (11)

Meaning

“Indeed, what man, who knows the principles of morality, would perpetrate such a sinful act, unproductive of religious merit and worldly prosperity, with intent to please a woman, O knower of what is right? (12)

Meaning

“There is an old adage saying that living beings invariably get infatuated at the hour of death. That saying has been illustrated to the world by the king while acting as he has done. (13)

Meaning

“Keeping in mind a noble purpose, nullify the transgression that has been committed by father for fear of wrath of Kaikeyī or through infatuation and precipitance. (14)

Meaning

“A son who mends the arrant transgression of his father is accounted a son in the real acceptance of the term* in the world; he who acts otherwise than this is quite the reverse of a son. (15)

Meaning

“Therefore be you a true son; do not countenance the sinful act of our father by implementing his word. The act which has been perpetrated by him is in contravention of all principles of morality and is, therefore, utterly condemned in the world by the wise. (16)

Meaning

“Be pleased to grant all this prayer of mine in order to save Kaikeyī, myself, father, nay, our friends and relations as well as all the citizens and people of the country-side. (17)

Meaning

“What congruity is there between forest life, on the one hand, and the duty of a Kṣatriya, on the other, between wearing matted locks on one’s head and protection of the people? You ought not to perpetrate such an incongruous act as may stand in the way of your discharging the duty of a Kṣatriya, viz., protection of the people. (18)

Meaning

“Indeed, it is the foremost duty of a Kṣatriya to get himself consecrated as a king, through which act alone it is possible to protect the people, O highly enlightened brother ! (19)

Meaning

“Nay, neglecting a duty yielding visible joy, what Kṣatriya esteemed by his race would practise a virtue which is of doubtful result, which does not promise happiness, which brings its reward in a future state only and which is undefined? (20)

Meaning

“If you desire to pursue a virtue following from hardship alone, undergo suffering while protecting the four divisions of society by recourse to righteousness. (21)

Meaning

“The knowers of what is right definitely declare the life of a householder to be the noblest and best of all the four stages of life, inasmuch as it is depended upon by all others; how then do you seek to abandon it, O knower of the principles of righteousness? (22)

Meaning

“I am decidedly junior to you in point of learning, rank and date of brith. As such how shall I be able to rule over the earth when you are present? (23)

Meaning

“A mere child as I am, of poor understanding and virtues, and also placed in an inferior position as compared to you, I cannot even live without you, much less rule over the people. (24)

Meaning

“O knower of what is right, rule with your kinsmen over the whole of this foremost ancestral kingdom, without opposition, according to the code of conduct prescribed for you. (25)

Meaning

“Let all the ministers as well as the priests including Vasiṣṭha, well-versed in sacred formulas, conjointly consecrate you as the king of Ayodhyā on this very spot, O knower of sacred texts ! (26)

Meaning

“Consecrated by us, as Indra by Maruts (the wind-gods), and having conquered the worlds by dint of your might, march you back to Ayodhyā in order to rule over it. (27)

Meaning

“Discharging the three obligations you owe to gods, Ṛṣis and manes severally by offering oblations, studying the Vedas and procreating children, completely destroying the foes and gratifying your near and dear ones through their desired objects, you instruct me at Ayodhyā itself.” (28)

Meaning

“Let those who are friendly to you feel rejoiced today on your consecration as the king of Ayodhyā, O noble brother ! Let those who are inclined to cause pain to you run frightened in every direction today. (29)

Meaning

“Wiping off the obloquy attaching to me as well as to my mother, O jewel among men, save our esteemed father as well from remorse today. (30)

Meaning

“I implore you with my head bent low: pray, take pity on me as well as on all your kinsfolk even as Lord Śiva, the Supreme Deity, does on all created beings. (31)

Meaning

“Else, if setting aside my request, you proceed from this place to a forest alone, I too shall depart with you.” (32)

Meaning

Even while being propitiated as above with bowed head by Bharata, who was sinking in spirit, the graceful Śrī Rāma, the ruler of the globe, who had a strong will and clung fast to the word of his father giving consent to his exile, did not feel inclined to proceed to Ayodhyā. (33)

Meaning

Perceiving such wonderful firmness in Śrī Rāma, a scion of Raghu, the people of Ayodhyā experienced joy and felt disconsolate at the same time. They were distressed to find that he was not going to Ayodhyā and felt rejoiced to note his firmness of resolve. (34)

Meaning

The priests, the citizens and the leaders of different bodies of men as well as the mothers of Śrī Rāma and others, who had all been rendered senseless, as it were, and had tear-drops in their eyes, complimented Bharata, who was speaking in that strain, and bowing down low to Śrī Rāma, joined Bharata in his supplication to Śrī Rāma. (35)