Canto VII (saptama-sarga)

atha saptamah sargah dvabhyam purapatham varnayati- aksatasobho nagarapatho dra- gastarajaskah sphuradabhisekah | tyaktatamasko muniriva reje vandanamalakalitapadasrih || 1 || caksuspatan diva iva roddhum nacchanno'dhva'jani na vitanaih | caityasthanamiha divijanam varsantyasidamrtarasam drk || 2 || purapathasya vitanacchannatve punah katham devanam yauvarajyotsava - jnanam ? ityata aha- jagdhva havyanyapi hutabhug dra- grajne vrttam svaradita dhumaih | haindram ceto vyathitamamusma - dvamranti sma'maravipine yat || 3 || sakro brahmim krtanatiruce ramam pravrajaya sura-siddhyai | satsvarthaya striyamapi deva 1 namnamyante'nyahitamupeksya || 4 || 156

CANTO VII In the following two verses the main road of the city is described: 1. The principal road is looking graceful strewn with whole grains, without any dust as it is sprinkled with water, is well lighted, decorated with auspicious garlands of flowers and hence is like a sage whose beauty is unlimited, who is devoid of rajoguna, is pure in body by bathing, is devoid of darkness because he is endowed with the light of knowledge and has rows of devotees like garlands at his feet. 2. Not that the roads of the city were covered overhead with awnings to obstruct the sights of (the gods) in the heaven from falling on the city. The sight showered on the earth the nectar of gods stationed in the temples. How could the gods come to know of the festivities of proclaiming the Heir Apparent even when the roads were covered with awnings is explained hereby: 3. Agni having eaten the oblations (offered to it) instantly informed King Indra in heaven about the event (this ceremony) through the smoke. From this alas! Indra's mind got saddened. He was too much attached to the celestial garden (Nandana). 4. Indra, having paid his obeisance spoke to Sarasvati: Please do something to send Rama to forest to accomplish the celestial undertaking (interests). It is 157

sarasvati surasiyai kidrsamupayam cakaretyata aha- khadgicakre kusumamayim pra- gamhobuddhya bharatajananyah | caryam dasarathahrdalikrte gih pascacchanicakara cetim || 5 || raktacaryeva hi bharata'mbam mantram saivam drdhamasisiksat | prita'pyadved niyatirivaisa tasmat pascat priyamapi yena || 6 || tusnika sa krudhamabhiniyai- nidrk kantam smarasaraviddham | capasamabhru- dhrtadrgisubhyam ksayyam ksatva'vadadanunita || 7 || yannyasye'ham rane'dada yau sasmarisi tau varau nu rajan ? | yaccha tvam tavuta''tmadehau kaumudiva te'cala'stu kirtih || 8 || varamukhi ! tat kim, varayugamanyat satyam dadyamiti nrpa uce | tanubhuvasinam jaghanayugam ca stanayugamadhikam, kimiha varayugam || 9 || 158 alues saptamah sargah

true that the gods for their own good selfish ends bow even to women again and again ignoring the well-being of others. What steps Sarasvati took for the success of the gods is described: 5. Sarasvati, first turned the flower-like behaviour of Kaikeyi for the heart-like bee of king Dasaratha into a (sharp) sword by introducing sinful thoughts. Later she made the maid Manthara the whetstone. 6. Like a loving teacher, Manthara taught the mother of Bharata (Kaikeyi) the lesson so thoroughly that Kaikeyi though loving by nature, later showed hostility towards her husband like fate. 7. Kaikeyi feigned her anger keeping silent. Doe-eyed Kaikeyi pierced her husband with arrows of Cupid. Then speaking sweet words, having hurt him who was easily hurt with arrows of her two eyes placed on bow-like eyebrows said when brought round (with sweet words and the like). 8. Do you remember, O king those two boons that you gave me in the battlefield and which I had kept with you as deposit. Give me those two boons or you control your mind and body. May your fame be eternal like the moonlight. 9. The king said, 'O beautiful one what are those two boons? True it is that I will give you other two boons. For those who are smitten (lit. under the control of) Cupid your two breasts and your two thighs are more important. What are the two boons [before them]? 159

syadah kulamutuja iva nadya rajnya patitud vaca udagali | madhye'ranyam caturdasabdan syatu ramo'stu ca nrpa iha bharatah || 10 || vakragatikaya'hivanitayeva netrambu jahat tayeti dastah | vanam smaran hrdi, na saruci rajyam na rapati sma ha narapatirisat || 11 || caksurunmisan sa tamathoce raisvarna - bhuri- bahumaniratnam | samamakhilam tvam grhini grhana- haha'mum ca hara gahanavanagamam || 12 || rkthamidam me sute sati nrpe sadrasamantah sati hi subhojye | yosa kulaja paturatha guruto'- bhyasamita setyavetya noce || 13 || garham lapsye, na ha dhigaha manmathavasago vinasyatiti | sarvam raghuvara-viraha-pisaca''- vesad vimrsan nrpatiramurcchat || 14 || vadhustu tasyahvayadiha ramam dharitanjalim tathaha vrttam | yatharthyamavetya sa samuduce susutah sa hi yo'nucarati pitarau || 15 || 160 saptamah sargah

10. Like the torrent of the river, which breaks the bank, the queen spoke the words, which were hurtful to the king. Let Rama live in the forest for fourteen years and let Bharata be king here [in this kingdom]. 11. King Dasaratha bitten by Kaikeyi like a female serpent which crawls in a crooked way, started shedding tears remembering in his heart about (Rama's stay in) the forest and not about the kingdom to be given to Bharata for which he had liking just as the person bitten by serpent thinks of the water and not of ghee. He only uttered the word Ha! And could not say a word [beyond that]. 12. Then, the king said to her with his eyes closed, 'My wife, please take all this; gold, money and the best of jewels; in one stroke but give up insistence on the exile in the terrible forest [sending Rama to forest]. 13. Having asked for the kingdom for your son Bharata all this wealth also belongs to me. In good food six types of taste present themselves. A woman is clever by her very nature, more so, if she is of a very high lineage, more so still, if she is trained by a teacher [Manthara]. Knowing this she did not say anything. 14. Alas! I will only court censure, not praise. He who is under the influence of Cupid comes to naught. Thinking of all this under the demon of the separation from Rama the king lost consciousness. 15. His wife Kaikeyi summoned Rama there and related to him who stood with folded hands, the whole incident. On knowing the truth, he spoke happily, "He who follows his parents is indeed a good son".

raksisyati mam vane'pi pitro- rayamevajna'nusaranakavacah | ksattra - suto'ham ksatana bhiruh, sampratamemiyata na socyam || 16 || sambodhya pitaramiti nijajanani tena vinamya'numatimayaci | sanmaturamiva siva'nvasat ta- prasrutadrkkuca - suvak kramat sa || 17 || tigmam visa ' miva vanagamavrttam suk tatha'nase pure pratigrham | sravaka - vacaka-katha varaki vara kirtirapi sumaturanasat || 18 || sahagamanaya sitayah prarthanamaha- ramamanicchantamapi hi sita'- ksamyabhavi- pativiyogabhita | saramavocat sanati vinita nam'sato'pi tanudhrtirasuvita || 19 || laksmanasya prarthanamaha- tadanu laksmano'njalidhara uce dasamrte kim prabhoh prabhutvam ? | vadhu- bandhavau vipadi hi bodhyau, nediyamsah subhe tu sarve || 20 || 1. visapadam sarganamopalaksanam | 162 saptamah sargah

16. This following of my parents' command itself will be my armour of protection even in the forest. I am the son of a Ksatriya and I am not afraid of dangers. I will just now depart for forest. There is no need to feel sad just for this much. 17. Having consoled his father, Rama with bowed head asked the permission of his mother Kausalya who like the mother of Kartikeya instructed him in the order: first tears (of sorrow appeared in her eyes), then milk (started) flowing from her breast and then she showered auspicious words of blessings. 18. The news of Rama's departure for forest spread like deadly poison in every house of Ayodhya city. Those who related the incident and those who heard it all felt sad. Kaikeyi's fame of being a good mother was destroyed. Sita's request to accompany Rama: 19. Sita, afraid of the unbearable separation from her husband, with folded hands pithily spoke to Rama who was not in favour of her accompanying him, modestly, "Bereft of life-breath even a particle of my body will not survive". Laksmana's request: 20. After that with folded hands Laksmana said, 'Lord's greatness is nothing without his servant. It is only in adversity that a wife and beloved relatives can be assessed. In prosperity everybody stays with you. 163

ramasyanumatimaha- prasannacittah prasannacittau titiksuhrdayastitiksuhrdayau | jnatva syama- budhau nididise'- 1 tascalitum tau sa ramacandrah || 21 || atha karunarasamudbhavayan vanaprasthanaprasangam varnayati- calitumanasamatha naro'srunira ramamasincan, na tirthaniraih| megha iva tamo dadhe sa krsnai- nacarma, taditam na pitavesam || 22 || vandyakrandam, na vandamakrta- dhah peturna'ksatastu, vanitah | samtadayati sma cangamanga yathayatham, no jano mrdangam || 23 || tiryanco'pyatha rurudurajasram ramita gavo'pi vavrsurasram | ksanena haharava iva puryyam sampratamahaha''sta ca surapuryam || 24 || rsayo'nujamaiksisata mrdumapi- sikatulamiva tamantaramrdum | nadikasabdojjhitamiva kosa- magnimahimamiva raghupamavikrtim || 25 || 164 saptamah sargah

Rama's consent: Sriramacaritabdhiratna 21. Rama, who could withstand (strong wind and heat) with a happy heart, gave permission for accompanying him, to Laksmana and Sita who could also bear (wind and heat) and were happy, knowing that one should not leave behind a wife who has not borne children and a learned man, like the moon who is always accompanied by Night and Budha. Now the occasion of Rama's departure for forest generating karuna rasa, is described: 22. The menfolk (of Ayodhya) poured on Rama tears and not the sacred (sanctified) waters. Rama, ready to leave, donned the skin of black deer and not the yellow garb like cloud who puts on darkness and not lightning. 23. The bards wept instead of singing praises. The whole grains used for welcome, were not (thrown) showered on Rama. Instead women fell on the ground (to obstruct Rama's departure). People did not play the tabor (mrdanga). Instead each in his own way beat his limb. 24. Even the birds cried unceasingly. The cows, cared for by Rama shed tears. Now, in a moment Ayodhya was plunged in wailing while in heaven there were sounds of rejoicing. 25. The sages Vasistha and others observed that Laksmana though appearing delicate like a brush of cane was yet strong inside. Seeing Rama without any negative emotions they felt that he was like a dictionary which is without the words beginning with na or like the fire which is without frost.

nidistena bhubhuja'sya sajusa kalpitamudasru sumantra - vidusa | padau natva rathamadhirudha namgsato'pi te, janastu mudhah || 26 || daviya itva nivartamano'- ndaja iva paksadvitaya-vihinah | kalanita iva sutayugamukto'- ranyat kathamapi puram nrpo'yat || 27 || yatra tatra hodapadi ruditam vase vase tada na muditam | sitakara ahnika iva gatadhama namna raja na sarthanama || 28 || itah param ramadinam vanavasakathamaha- te gatavanto'tha srngavere nata vyasraman guhena rajna | tato visrstah sumantra artya trailokyadiva bahiskrto'gat || 29 || vakti gangatatamitah sma sa guho vada, navi ko'sti, tadeva so'vak | sa caropya tamstadingitena tarayamano'nvayunkta sacivan || 30 || saptamah sargah

26. They (Rama, Laksmana and Sita) having bowed at the feet of king Dasaratha and others, seated on the chariot arranged at the command of the king by his friend and learned Sumantra with tears in his eyes, were not (looking) miserable but the people were so (feeling miserable with grief). 27. King Dasaratha, having gone far, returning back from the forest devoid of his two sons like a bird who had come down without his two wings, somehow reached Ayodhya as if brought back by death. 28. At that time in every house of Ayodhya there arose the sound of wailing by the people and there was no joy anywhere. Just as the moon loses it brilliance during the day, the king was the king in name only without his lustre and not really a king. From this verse onwards the dwelling in the forest by Rama, Laksmana and Sita is described: 29. They went to Srngavera, where they were shown hospitality by King Guha and rested there. Then Sumantra, dismissed (by Rama, Laksmana and Sita) and feeling torment as if he was banished from the whole world, came back. 30. From there King Guha came to the bank of the Ganga and asked, 'Say, who is in the boat?' The boatman said that he was there. On understanding the gesture (of the king) the boatman made them mount the boat and while sailing, asked questions from the ministers of Guha, [accompanying Rama, Laksmana and Sita to serve them]. 167

jana kasya suta'styasau bhagavati ? nanu ko dandi vibhati devah ? | sthapitasevavrato'nugat ko ? naro'vadannuttaritvameva || 31 || niscityodarkamalaghu dhanya- vadabhrtamapi svamataramaho | siddhah sisuriva sa necchati sma, nico'pi hi vetti hani-labhau || 32 || vijnabharadvajamunimapapam rupavantamiva tapahkalapam | pitrsamamapya svapitrvirahajam tapam ramo vyamuncata nijam || 33 || surpakarna-kiri-mrgecdraghustam panasam- palasadivitapi- justam | namiva tatavarga-parivrtakutam khaslistamagat sa citrakutam || 34 || ramayaiso'bhirocate sma ksamabhrdasidayamacalo yat | sita'pi hrda'sprhayadamusmai kamyo gotrodbhuvah sa gotrah || 35 || saptamah sargah

31. Whose daughter is this illustrious lady? Is this hermit carrying a bow a king or God? Who is this servant engaged in serving the couple. The men who were showing the way replied, "you have answered your own questions (this is the daughter of Janaka and this wielder of the bow is Lord Rama and the follower is Laksmana). 32. Thinking that the reward (in the form of uplifting himself from the mundane world) for bringing Rama, Laksmana and Sita in his boat is very great, (and) knowing that he has achieved his aim (indifference to worldly life), he (the boatman) did not ask for the fare for his boat though full of obligation. Even a person of low birth understands where his gain and loss lies like a child who does not ask anything from his mother (though he is obliged to her for having given him birth). 33. On meeting with the sage Bharadvaja who was like his father to him, learned, pure, austerity incarnate as it were, Rama forgot his grief of separation from his father. 34. Rama reached Citrakuta mountain which was resounding with the sounds of elephants, boars and lions, surrounded by the Panasa (breed fruit) and Palasa (Butea Frondosa) trees covered at the top with flat surface with the peaks touching the sky (or were being embraced by the sky). 35. Rama liked Citrakuta because it supported the earth and was immovable. Sita also liked the same (Citrakuta) in her heart, in that it too is born of the earth. There is liking for one of the same parentage. 169

manah sumitroddhavo'pyahrta so'- rupi rama-pada- pavitrito yat | pika - sukacandraki cakasi capalai- nimrga iti te'vasanniha sukham || 36 || ramaprasthanakathamupavarnyadanimayodhyavrttamaha- tatrayodhya-pure pureso- tah pranasame gate raghuvare | surmimivastapada-pada- dipram paryankeddham sitimadhrta tanum || 37 || dasarathasya svargamanamaha- na iva'ngaja-parakalaviyoga- khamnjyad ra-matra-kathana- saktah | vak-cetobhyam tu ramamapto yati divam sma sa nrpakulatilakah || 38 || durdina - suryasta-darsa-tulya- yukta-viraha- nrpa-mrti- bharatagamat | tan nrnatudat trigunamiha tamah sarvatomukhi vipaddhi patati || 39 || vararsayo guruvasisthavama rajakalevaramaniyartabhah | ksaterabharatanavarkayogam sanvayaparikaramapuh kathamcit || 40 || saptamah sargah

36. Citrakuta attracted Laksmana also because he saw that it was purified by the feet of Rama and was beautiful with parrots, cuckoos and peacocks There were agile deer and does which were living their happily. After description of Rama's story are taken up now the happenings in Ayodhya: 37. There in Ayodhya, at the departure of Rama (the best of Raghus) who was like his life, King Dasaratha upheld his body shining by the shine of the gold palanquim, now turned black like the iron idol which was shining by the light of the golden throne. 38. Separated from his son Rama like the separation from his Supreme kala, now crippled and capable of speaking only the letter ra of Rama, King Dasaratha, the foremost of the kings departed to heaven completely enveloped by Rama both in speech and mind. 39. The day was cloudy at a wrong time, the sun had set and it was the day with no moon, combined with these were separation from Rama and Laksmana, death of the king and Bharata's going (to his maternal uncle)- all three misfortunes fell on the people (of Ayodhya) at once. Misfortune strikes from all sides. 40. The exalted sages Vasistha, Vamadeva etc. protected the body of Dasaratha which had very little lustre left in it, along with the family members, somehow from deteriorating until the return of Bharata, the ( rising) new sun (of the kingdom). 171

bharatanayanamaha- khagavegahayastha- sadilokai ramhasviturangamasthabharatah | trivistapadiva khagaih khagesah sistyayanayi matulagrhat || 41 || bharatadasamaha- rasairavijito'pi tamrakutaih samvisarjito'pi matulanya | caityapathe'bhut sa sadbhramikahrd varasatadru-srtimito'pi taptah || 42 || dunamanah pitrgatim nisamya sanmukha iva ca svaganapati - vanam | nam jnaniva'paharya mauni caitya upambam sthitah sa bharatah || 43 || vasisthadayo rudantamante rajasaveksana-samasamayam tam | ksaradasruni pramarnya 'karyam samprati kurvi ' tyadhirayan drak || 44 || nirhiyamane'tha savasibikaya janesakunape sutavaruditam | ghatitavantah svamangamangam narasca naryo'ridehaghatam || 45 || 172

41. The men, mounted on horses were sent riding them (the horses) with birds' speed who brought Bharata seated on a speeding horse from his maternal uncle's house as if the birds had brought Garuda from heaven for managing the state. Description of Bharata's condition: 42. Bharata, unconquered (unaffected) by the taste of tobacco and seen nicely by his maternal aunt, on reaching Caitya path and seeing it bereft of people, became agitated. The cool beautiful path along the Satadru river, with hundreds of trees on it, could not assuage the heat of his sorrow. 43. Hearing about the death of his father with his heart full of grief, learned yet destitute of knowledge Bharata stood by his mother quietly in the temple just as Kartikeya stood quietly by his mother Parvati on hearing about his brother Ganesa going to the forest. 44. Vasistha and other elders showing the dead body of the king to the weeping Bharata while at the same time wiping the tears flowing from his eyes, consoled him by saying that he should perform the last rites for the king. 45. As the palanquin (bier) with the dead body of the king . was being raised, his sons Bharata and Satrughna both cried. Men and women were hitting their bodies with blows as if these were the enemy's bodies. 173

ramane hata iva mrge mrgayunai- neyam yutham, nrpayuvati-kulam | rajni kuvidhina hrte samastam mastakavaksohatiyutamarudat || 46 || te nrpadara araksisata cai- sam yad khupati-niriksanasa | caitye deviva hrdi vireje, vastu didrksuh katham vinasyet ? || 47 || parisamapta aurdhvadehikadau danabhojanadike'pyavasite | nunno'pyaicchacchriyam na bharato gandhika iva putigandhivithim || 48 || varau vigarhya'haha 'raghuvamsa- netustvam vanavasika'si | tasyaiva phalam pita mrta ' iti minnam jananimapavadata sah || 49 || nisamya mantraviditi bharatagiram vasistha ubhaya-vyatha - dvirasanaih | sakalasokavisadharairvidastam taramaha tam cikitsitumanah || 50 || 174 saptamah sargah

46. When death snatched king Dasaratha due to misfortune all the young ladies of the king (palace) cried hitting their foreheads and breasts with blows like the herd of the she deer which becomes overwhelmed with grief when some hunter kills its mate, the deer. 47. The king's wives (Kausalya, Sumitra and Kaikeyi) protected (stopped) themselves from following the king, as they hoped to see Rama who was resplendent (present) in their hearts like the God in the temple. How could they destroy the body, which desires to see the Real Thing? 48. At the completion of the funeral rites and at the completion of the performance of all the rites of giving charity and feeding of Brahmins etc. Bharata though goaded by the preceptors Vasistha and others, did not want the wealth (kingdom) just as a vendor of perfume (perfumer) does not like the street full of bad odour (smell). 49. Condemning the two boons (that Kaikeyi had demanded from Dasaratha), he (Bharata) saying, 'You are responsible for sending Rama to the forest as a result of which the father is dead' to his mother who had acted out of affection for him censured (reproached) her. 50. Vasistha, well versed in the art of polity, hearing these words of Bharata who was badly bruised by the two incidents, viz., Rama's going to forest and the death of his father (which were) as if he was bitten by two serpents full of poison and having two tongues, spoke to him in loud voice wishing to bring him back to normalcy (lit. to cure him). 175

saptamah sargah jagatsthitivarnanena bharatahrdayotthitam kaikayidusanabhramamapakaroti- jagad brahma-markata-krtajalam nanvanukitadasurapalam | sthayi na kincit krtamiha sattvam natavat karta''tma vibhu tattvam || 51 || niyata prakrtirnativa kurute vastavamiso natyam dharate | sisadhisustad visati sa vesan namna mata- pitrnirdesan || 52 || racita jagati visramasala ksanika iha yuvavrddha balah | sampratameke pascadanye nityasthitikam kamapi na manye || 53 || hastamupeta yadrgu matra tavat tadrg bhavati hi yatra | nyasam svakrtam nahi labhate kah ? sanuddharada iha bhuvane kah ? || 54 || atha prakrte kartavyam adisati- sabhyo'si, tat tyaja suco, janatarti-sitam hartum vasantatilakam tilakam grhana | srageva bhavini ghunaksararitito ma' - nisthe'pi matravagune kuru dosadrstim || 55 ||

The removal now of the illusion in Bharata's mind of Kaikeyi's wrong doing with the description of the nature of the world: 51. This world from the minutest insect up to god Indra is the web spun (fashioned) by Brahman like a spider. No being is eternal in this world. All-pervading Brahman (which is self) is creating the drama of this world like an actor. 52. Prakrti, as directed by [the Supreme Self] acts like an actress. In reality, however, it is the Supreme Self (God) who is acting. The Supreme in order to act dons different roles known as the mother, the father and so on. 53. This world is created (by God) as a resting place where young, old and children all stay for the moment. Now one person comes (is born), later the other person goes (dies). I think nobody is permanent (immortal) [here]. 54. Here whatever (merits) one has earned, one's stay in the world is directly in proportion to that. One here gets what one had deposited in the form of one's deeds (merits and demerits). None here (in the world) is generous to give the loan (of his merits to others). The instruction now as to what needs to be done in the prevailing circumstances: 55. You know how to conduct yourself in society. Therefore stop grieving. To remove the chill of the grief of the people you should agree to be the king just as the 'Vasantatilaka' flower [which blooms with the cessation of the cold weather]. All these incidents happen 177

saptamah sargah sriramacaritabdhiratnam adhuna bharatasya niscayam nirdisan sargamu-pasamharati- cangam prapajalamiveti vacah piban dhi - turya dasah pipavisurbharatah kuvindah | dattva'tra sad dhruvapadam virahatapartah sarmarthamasrayitumaihata ramakalpam || 56 || iti srikavirajasukavisrinityanandasastriracite ramanke sriramacaritabdhiratne mahakavye visanama saptamah sargah samaptah || 7 || 178

unexpectedly by the maxim of letters bored by an insect in wood or in the leaf of a book. Therefore you should not find fault with even an iota of the wrong of your mother. Now indicating Bharata's resolve the Canto is brought to a close: 56. Hearing these charming words of Vasistha which were like water from a waterfall (which removed sorrow of his father's death) but tortured by the heat of the separation from Rama, Bharata wisely trying to understand the depth of Vasistha's words felt that this deep sorrow can be removed only by taking resort to Rama the kalpavrksa, the desire-yielding tree. With this concludes the Seventh Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Visa. 179