Ayodhya Kanda · Sarga 106 of 119 · 35 verses
Bharata’s Plea: “Undo Our Father’s Wrong”
When Rama has finished his meaningful words, righteous Bharata, on the bank of the Mandakini, speaks wonderful, righteous words to Rama, who loves his people: “Who in the world could be like you, tamer of foes? Sorrow does not distress you, nor joy elate you. You are respected by the elders, and you ask them your doubts. One who is the same living as dead, the same when a thing is as when it is not, who has gained such understanding: what could torment him? One who knows the high and the low, as you do, lord of men, should not despair on meeting calamity. You have the strength of an immortal, great soul, true to your promise, all-knowing, all-seeing and wise, Raghava. No sorrow, however unbearable, should reach you, endowed with such virtues, knowing the coming and going of things.
“The wrong my petty mother did for my sake while I was away is not what I wanted; be gracious to me. I am bound by the bond of dharma; that is why I do not kill this mother of mine here with a harsh punishment, sinful as she is and deserving it. How could I, born of Dasharatha, of pure lineage and deeds, knowing dharma, do a most unrighteous, loathsome deed? Our father was our teacher, a doer of rites, old, a king, our father and a god, and now dead; so I will not condemn him in the assembly. Yet who that knows dharma, knower of dharma, would do such a sinful deed, empty of dharma and wealth, to please a woman? There is an old saying that beings are confused at the time of their end; by acting so, the king has made that saying visible in the world. Whatever our father did wrong, out of anger, delusion or rashness, though meaning well, please undo it. The son who sets right a father’s mistake is the true son. Be that true son; do not approve your father’s wrong deed, condemned by the wise in the world. Save Kaikeyi, me, our father, our friends and kin, all the citizens and country people; save all of this. Where is the forest and where the duty of a kshatriya? Where is matted hair and where is protecting the people? You should not do such contradictory things. The first dharma of a kshatriya is consecration, by which he can protect the people, very wise one. What kshatriya would give up the dharma before his eyes and practise a dharma that is doubtful, unmarked, in the future, uncertain? If you want to practise a dharma born of hardship, take on the hardship of protecting the four classes by dharma. Of the four stages of life, those who know dharma call the householder’s the best, knower of dharma; how can you give it up? I am a child before you in learning, in position and in birth; how shall I protect the earth while you are here? Poor in intelligence and virtue, a child, lower in position, I cannot live without you. Rule this whole untroubled ancestral kingdom, without a thorn, by your own dharma, with your kin, knower of dharma. Let all the subjects, the priests with Vasishtha, who know the mantras, consecrate you right here with mantras. Consecrated by us, go to protect Ayodhya, having conquered the worlds by force, like Vasava with the Maruts. Paying off the three debts, burning up your enemies, satisfying your friends with their desires, rule me here yourself. Today, noble one, let your friends rejoice at your consecration; today let your enemies flee in fear to the ten directions. Wipe away the reproach against my mother, bull among men, and today protect our honoured father from sin. I beg you with my head: have compassion on me and on all our kin, as Maheshvara has on all beings. Or if you put all this behind you and go from here to the forest, I too will go with you.” Though Bharata, distressed, begs him with his head, the mighty Rama, lord of the earth, standing firm on his father’s word, does not decide to go. Seeing that wonderful steadiness in Raghava, the people feel joy and sorrow together: sorrow that he will not go to Ayodhya, joy at seeing his firmness in his promise. The priests, the leaders of the merchant guilds and the mothers, senseless and in tears, praise Bharata for speaking so, and, bowing to Rama, beg him together.
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एवमुक्त्वा तु विरते रामे वचनमर्थवत् । ततो मन्दाकिनीतीरे रामं प्रकृतिवत्सलम् । उवाच भरतश्चित्रं धार्मिको धार्मिकं वचः ॥ १ ॥
When Rama had stopped after speaking these meaningful words, then on the bank of the Mandakini righteous Bharata spoke wonderful, righteous words to Rama, who loves his people:
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Bharata’s Plea: “Undo Our Father’s Wrong” 1 min read.
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को हि स्यादीदृशो लोके यादृशस्त्वमरिन्दम । न त्वां प्रव्यथयेद्दुःखं प्रीतिर्वा न प्रहर्षयेत् ॥ २ ॥
“Who could be in the world as you are, tamer of foes? Sorrow would not distress you, nor would joy elate you.
सम्मतश्चासि वृद्धानां तांश्च पृच्छसि संशयान् ॥ ३ ॥
“And you are respected by the old, and you ask them your doubts.
यथा मृतस्तथा जीवन् यथा ऽसति तथा सति । यस्यैष बुद्धिलाभः स्यात्परितप्येत केन सः ॥ ४ ॥
“As when dead, so when living; as with what is not, so with what is: for one who has gained such understanding, by what could he be tormented?
परावरज्ञो यश्च स्यात्तथा त्वं मनुजाधिप । स एवं व्यसनं प्राप्य न विषीदितुमर्हति ॥ ५ ॥
“And one who knows the high and the low, as you do, lord of men, should not despair on meeting such a calamity.
अमरोपम सत्त्वस्त्वं महात्मा सत्यसङ्गरः । सर्वज्ञः सर्वदर्शी च बुद्धिमांश्चासि राघव ॥ ६ ॥
“You have the strength of an immortal, great soul, true to your promise; you are all-knowing, all-seeing and wise, Raghava.
न त्वामेवङ्गुणैर्युक्तं प्रभवाभवकोविदम् । अविषह्यतमं दुःखमासादयितुमर्हति ॥ ७ ॥
“Sorrow most unbearable should not reach you, endowed with such virtues, skilled in the coming into being and passing away of things.
प्रोषिते मयि यत्पापं मात्रा मत्कारणात्कृतम् । क्षुद्रया तदनिष्टं मे प्रसीदतु भवान्मम ॥ ८ ॥
“The sin that my petty mother did for my sake while I was away is not wished by me; be gracious to me.
धर्मबन्धेन बद्धो ऽस्मि तेनेमां नेह मातरम् । हन्मि तीव्रेण दण्डेन दण्डार्हां पापकारिणीम् ॥ ९ ॥
“I am bound by the bond of dharma; for that reason I do not kill this mother here with a harsh punishment, though she deserves punishment and does evil.
कथं दशरथाज्जातः शुद्धाभिजनकर्मणः । जानन् धर्ममधर्मिष्ठं कुर्य्यां कर्म जुगुप्सितम् ॥ १० ॥
“How could I, born of Dasharatha, of pure lineage and deeds, knowing dharma, do a most unrighteous, loathsome deed?
गुरुः क्रियावान् वृद्धश्च राजा प्रेतः पितेति च । तातं न परिगर्हेयं दैवतं चेति संसदि ॥ ११ ॥
“Our father was our teacher, a performer of rites, old, the king, our father, now dead, and a god; so I would not condemn him in the assembly.
को हि धर्मार्थयोर्हीनमीदृशं कर्म किल्बिषम् । स्त्रियाः प्रियं चिकीर्षुः सन् कुर्याद्धर्मज्ञ धर्मवित् ॥ १२ ॥
“Yet who, knowing dharma, would do such a sinful deed, devoid of dharma and wealth, wishing to please a woman, knower of dharma?
अन्तकाले हि भूतानि मुह्यन्तीति पुराश्रुतिः । राज्ञैवं कुर्वता लोके प्रत्यक्षं सा श्रुतिः कृता ॥ १३ ॥
“There is an ancient saying that beings are confused at the time of their end; by acting so, the king has made that saying visible in the world.
साध्वर्थमभिसन्धाय ऺक्रोधान्मोहाच्च साहसात् । तातस्य यदतिक्रान्तं प्रत्याहरतु तद्भवान् ॥ १४ ॥
“Whatever our father transgressed out of anger, delusion or rashness, though intending good, let you undo it.
पितुर्हि समतिक्रान्तं पुत्रो यः साधु मन्यते । तदपत्यं मतं लोके विपरीतमतोऽन्यथा ॥ १५ ॥
“The son who sets right what his father did amiss is held in the world to be true offspring; the opposite is otherwise.
तदपत्यं भवानस्तु मा भवान् दुष्कृतं पितुः । अभिपत्ता कृतं कर्म लोके धीरविगर्हितम् ॥ १६ ॥
“Be that true offspring; do not approve your father’s wrong deed, a deed condemned by the wise in the world.
कैकेयीं मां च तातं च सुहृदो बान्धवांश्च नः । पौरजानपदान् सर्वांस्त्रातु सर्वमिदं भवान् ॥ १७ ॥
“Protect Kaikeyi and me and our father, our friends and kin, all the citizens and country people; protect all of this.
क्व चारण्यं क्व च क्षात्ऺत्र क्व जटाः क्व च पालनम् । ईदृशं व्याहतं कर्म न भवान् कर्तुमर्हति ॥ १८ ॥
“Where is the forest, and where the dharma of a kshatriya? Where is matted hair, and where protection of the people? You should not do such a self-contradictory thing.
एष हि प्रथमो धर्मः क्षत्ऺित्रयस्याभिषेचनम् । येन शक्यं महाप्राज्ञ प्रजानां परिपालनम् ॥ १९ ॥
“For this is the first dharma of a kshatriya: consecration, by which the protection of the people is possible, very wise one.
कश्च प्रत्यक्षमुत्सृज्य संशयस्थमलक्षणम् । आयतिस्थं चरेद्धर्मं क्षत्ऺत्रबन्धुरनिश्चितम् ॥ २० ॥
“What kinsman of kshatriyas would give up the dharma before his eyes and practise a dharma that is doubtful, without marks, in the future, uncertain?
अथ क्लेशजमेव त्वं धर्मं चरितुमिच्छसि । धर्मेण चतुरो वर्णान् पालयन् क्लेशमाप्नुहि ॥ २१ ॥
“If you wish to practise a dharma born only of hardship, then find hardship in protecting the four classes by dharma.
चतुर्णामाश्रमाणां हि गार्हस्थ्यं श्रेष्ठमाश्रमम् । प्राहुर्धर्मज्ञ धर्मज्ञास्तं कथं त्यक्तुमर्हसि ॥ २२ ॥
“Of the four stages of life, those who know dharma call the householder’s the best, knower of dharma; how can you abandon it?
श्रुतेन बालः स्थानेन जन्मना भवतो ह्यहम् । स कथं पालयिष्यामि भूमिं भवति तिष्ठति ॥ २३ ॥
“In learning, in position and in birth I am a child beside you; how shall I protect the earth while you are here?
हीनबुद्धिगुणो बालो हीनः स्थानेन चाप्यहम् । भवता च विनाभूतो न वर्त्तयितुमुत्सहे ॥ २४ ॥
“Lacking in understanding and virtue, a child, lower in position too, I cannot go on without you.
इदं निखिलमव्यग्रं राज्यं पित्र्यमकण्टकम् । अनुशाधि स्वधर्मेण धर्मज्ञ सह बान्धवैः ॥ २५ ॥
“Rule this whole, untroubled, ancestral kingdom without a thorn by your own dharma, knower of dharma, with your kin.
इहैव त्वा ऽभिषिञ्चन्तु सर्वाः प्रकृतयः सह । ऋत्विजः सवसिष्ठाश्च मन्त्रवन्मन्त्रकोविदाः ॥ २६ ॥
“Let all the subjects together consecrate you right here, and the priests with Vasishtha, skilled in mantras, with mantras.
अभिषिक्तस्त्वमस्माभिरयोध्यां पालने व्रज । विजित्य तरसा लोकान् मरुद्भिरिव वासवः ॥ २७ ॥
“Consecrated by us, go to protect Ayodhya, having conquered the worlds by force, like Vasava with the Maruts.
ऋणानि त्रीण्यपाकुर्वन् दुर्हृदः साधु निर्द्दहन् । सुहृदस्तर्पयन् कामैस्त्वमेवात्रानुशाधि माम् ॥ २८ ॥
“Paying off the three debts, thoroughly burning your enemies, satisfying your friends with their desires, rule me here yourself.
अद्यार्य मुदिताः सन्तु सुहृदस्ते ऽभिषेचने । अद्य भीताः पलायन्तां दुर्हृदस्ते दिशो दश ॥ २९ ॥
“Today, noble one, let your friends rejoice at your consecration; today let your enemies flee in fear to the ten directions.
आक्रोशं मम मातुश्च प्रमृज्य पुरुषर्षभ । अद्य तत्रभवन्तं च पितरं रक्ष किल्बिषात् ॥ ३० ॥
“Wiping away the reproach against my mother, bull among men, protect our honoured father from sin today.
शिरसा त्वा ऽभियाचे ऽहं कुरुष्व करुणां मयि । बान्धवेषु च सर्वेषु भूतेष्विव महेश्वरः ॥ ३१ ॥
“I beg you with my head: show compassion to me and to all your kin, as Maheshvara does to all beings.
अथैतत् पृष्ठतः कृत्वा वनमेव भवानितः । गमिष्यति गमिष्यामि भवता सार्द्धमप्यहम् ॥ ३२ ॥
“Or if, putting this behind you, you go from here to the forest, I too will go with you.”
तथाहि रामो भरतेन ताम्यता प्रसाद्यमानः शिरसा महीपतिः । न चैव चक्रे गमनाय सत्त्ववान् मतिं पितुस्तद्वचने व्यवस्थितः ॥ ३३ ॥
Though entreated so with his head by the distressed Bharata, the mighty Rama, lord of the earth, standing firm in his father’s word, did not set his mind on going.
तदद्भुतं स्थैर्यमवेक्ष्य राघवे समं जनो हर्षमवाप दुःखितः । न यात्ययोध्यामिति दुःखितो ऽभवत् स्थिरप्रतिज्ञत्वमवेक्ष्य हर्षितः ॥ ३४ ॥
Seeing that wonderful steadiness in Raghava, the people felt sorrow and joy together: they were grieved that he would not go to Ayodhya, and delighted seeing his firmness in his promise.
तमृत्विजो नैगमयूथवल्लभास्तदा विंसज्ञाश्रुकलाश्च मातरः । तथा ब्रुवाणं भरतं प्रतुष्टुवुः प्रणम्य रामं च ययाचिरे सह ॥ ३५ ॥
Then the priests, the leaders of the merchant guilds, and the mothers, senseless and with tears flowing, praised Bharata, who spoke so, and, bowing to Rama, begged him together.