Ramayana of Valmiki

by Hari Prasad Shastri | 1952 | 527,382 words | ISBN-10: 9333119590 | ISBN-13: 9789333119597

This page is entitled “shri lakshmana and shri rama’s installation” and represents Chapter 23 of the Ayodhya-kanda of the Ramayana (English translation by Hari Prasad Shastri). The Ramayana narrates the legend of Rama and Sita and her abduction by Ravana, the king of Lanka. It contains 24,000 verses divided into seven sections [viz., Ayodhya-kanda].

Chapter 23 - Shri Lakshmana and Shri Rama’s installation

[Full title: Shri Lakshmana offers to defeat all those who obstruct Shri Rama’s installation].

Instructed by his brother, Lakshmana, his head bowed, was filled with distress on account of Shri Rama’s impending departure, yet glad to learn the secret of dharma. Remaining in the cave of anger awhile, breathing like a snake provoked in its hole, his frowning mien resembling an enraged lion, swaying like the trunk of an elephant, with quivering limbs, averting his gaze, he addressed his elder brother, saying: “O Brother, in this evil hour, you are subject to a great delusion. Ill-timed is this assertion that disobedience to a parent is contrary to dharma. It does not become one virtuous as you are to speak thus. You, a leader among warriors, canst control your fate, yet like a weak man you speakest of it as irrevocable. Dost you respect these wicked beings, O Virtuous One? Dost you not know how many deceivers appear as righteous men? Take note how the king and Kaikeyi for selfish ends deceive you and send you into exile. If this matter of the boons granted to Kaikeyi were true, then why was it not revealed’ere the preparations for your installation were made? If it can be said it was done in error, then that error is a calamity. It will cause dissension among the people. How can the younger take precedence over the elder in matters of state? I cannot suffer this, O Great Hero, pardon me. This law you praises, by which your mind is governed, is incomprehensible to me. You who art powerful, why must you submit to Kaikeyi? Will you obey the unjust command of your father, contrary to the law of dharma? Dost you not perceive their duplicity, in frustrating thine installation under the pretext of granting a boon? I consider the pursuit of such a course to be worthy of condemnation. This is the reason for my distress. Though our parents, the King and Kaikeyi, desire to harm you and are swayed by passion, who, except you, would countenance their design? Yet you attributest this matter to the decree of fate. This action is unpleasing to me. Let the weak and the cowardly trust in so uncertain a fate, heroes and men of patient resolve, do not accept the dictates of karma. He, who by his own endeavours, conquers fate, never suffers. Let it be seen to-day whether fate or exertion prevail.

“That destiny which prevents thine installation, which resembles an elephant refusing to respond to the goad, and having broken its fetters, is wandering about unchecked, that decree will I conquer by my prowess.

“Neither the guardians of the four quarters, nor all the dwellers in the Three Worlds, united as one, can prevent thine installation, how much less then, my father? Those who have planned thine exile, shall themselves pass fourteen years in exile. I will frustrate the hopes of my father and Kaikeyi, who, depriving you of the kingdom, seek to enthrone Bharata. The power of karma will not bring such adversity to those opposed to us as my valour shall inflict on them! After ruling a thousand years, do you retire to the forest, leaving your sons to govern the kingdom, then, like our ancestors, who, becoming aged, withdrew to a hermitage, do you continue to live in the forest. Formerly, kings in their declining years, giving over their subjects to the governance of their sons and grandsons, used to retire to the forest as ascetics. If, O Rama, you fearest to rule against the behests of the king, thinking the administration would be insecure, I will protect your kingdom as the shore protects the earth from the inroads of the sea. If I fail, may I never be called a hero! Now fix your mind on thine enthronement with these auspicious preparations; singlehanded I can effect the defeat of the kings who obstruct thine installation. These two arms of mine are not for show, nor is my bow a mere decoration. My sword was never meant to dangle at my side, nor are my arrows designed to be kept in the quiver! All these are dedicated to the task of destroying the enemy. I will not brook the existence of my foes. With my keen bright sword, I will hew their bodies to pieces, even if it be Indra himself. I will cut to pieces elephants, horses and men with my sword, creating large heaps and rendering advance impossible. To-day, my enemies shall fall like clouds rent by lightning. Donning the godha, lifting up my bow, I shall strike the enemy with many shafts and large numbers of them with a single arrow. I shall destroy innumerable soldiers, horses and elephants by piercing their most vulnerable parts with my shafts. To-day I shall demonstrate the power of my weapons and establish your sovereignty. To-day these two arms accustomed to be adorned with ornaments and sandalpaste and used to distributing charity and to protecting friends, shall prove their prowess by opposing those who obstruct thine installation. O Ramacandra, I am your servant, tell me who is your foe and command me to oppose him so that severing them from their fame and friends, the kingdom be placed in your hands.”

Shri Ramacandra, hearing the words of Lakshmana, wiping away his tears, consoled him, saying: “O Dear One, know my chief valour to be obedience to the will of my father; it behoves the virtuous to fulfil their father’s command.”

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