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Jai Sri Ram. 

 Dharmadikari Bharata.

Bharata worshipped the Paduka going round it and carried them on his head.  Seated on an elephant he then took leave of Rama, who bid farewell to all His mothers with tears wetting His eyes. 

Boarded on their chariot Bharata and Shatrughna set their journey back to Ayodhya, leaving behind the river Mandakini and Mt. Chitrkuta . Sages Vasishta, Vamadeva and Jabali going ahead of them stopped over Bharadwaja's Ashram for Bharata to meet the sage and update the outcome of his meeting with Rama.

The sage enquired Bharata whether he could meet Rama and accomplish what he wished and the auspicious one he desired? 

He replied factually as to how Rama was firm in His resolve and what He obliged. His gold studded sandals were given to him and ascending Her in Throne, Bharata said he will reign Ayodhya as an agent to both of them.

That accomplished Bharata's desire partially. Nevertheless whatever happened by far had its auspiciousness in it's entirety, he immortalizing Dasaratha by his virtue and piety of no equal.

Thereafter all of them crossing the rivers Yamuna and Ganga entered the town of Shringibhera. The city of Ayodhya from there gave a damning, spirit-less look, bereft of Dasaratha and Rama indeed.

It wore a gloomy look similar to that of the moon under the grip of planet Raghu, with mountain springs dried up, the birds scorched and the fish all perished, splendor-less like a fallen city. The fragrance of flowers, the aroma of sandal wood from the sacrificial fire are all missing. The streets are not glittering with youthful activity. The Palace looked like a cave without its lion, as Dasaratha had departed. Distressed Bharata quipped shatrughna will Rama return to Ayodhya to change the situation, like the autumnal rains bring cool air and bloom to the forest vegetation? 

Having brought the mothers back to Ayodhya, Bharata expressed his desire to live in Nandigram like an ascetic to overcome the misery of Rama's separation. 

The king went to heaven and the elder brother is in the forest. I shall await His return, as He alone is the celebrated Lord of Ayodhya, so saying Bharata along with Shatrughna and the family priests set off towards east where Nandigram is situate. When Bharata left, the army and the people of Ayodhya followed suit.

Bharata bearing the Padukas on his head descended the chariot and installing them on the Throne committed to Rule under Trust reposed in him by Rama and wished that the state canopy be held over the Padukas, accepting them as a true symbol of Rama's feet.

Bharata, though in grief with passion ripe acted cool and wise, subjecting himself to the Padukas, Ruled the state like a Dharmadikari or a Temple-Trustee.

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Paduka PariNayam.

Vasishta desiring to inform Rama that the first son of the IkshvAku race have only become the King, narrates the descendants of the Clan starting from Brahma as Creation started from Him in this universe.

The Surya clan has its origin in Brahma. From Him was born Kashyapa-> Marichi-> VivasvAn (Surya)-> Manu-> Ikshvaku-> Kukshi-> Vikukshi-> BaNa-> AnaraNya-> Prithu-> Trishanku> DundhumaRa> Yuvanasava-> Mandhata-> Susandhi-> Dhruvasandhhi-> Bharata-> Asista-> Sagara-> AmshumAn-> Dilipa-> Bhagiratha-> Kakustha-> Raghu-> DharmAthapAtha-> ShankhaNa-> Sudarshana-> Agnivarma-> Shighraga-> Maru-> Prashushruva-> Ambarisha-> Nahusha> Nabhaga-> Aja-> Dasaratha-> Rama, the 35th descendant in that order. 

The spiritual instructors of a man are his mother, father and the teacher.   Mother and Father bless with the body and Soul while the teacher instructs him in wisdom, he is therefore superior and is equal to God Himself. The word 'Guru' means dispeller of darkness. By lighting knowledge in him, the darkness called ignorance is driven out.

Being the spiritual teacher to His father and to Rama, Vashishta urged Him that obeying his words, Rama will not transgress the path of the virtuous and hence shall grant the prayer of Bharata. 

Anguished by Rama's reply that the command given by their father cannot be disregarded,  Bharata decides to sit in 'dharna' (prAyobavasam) to exert pressure on Him.  Such a step resorted to by Brahmins to recover their dues, Rama said is distasteful of  kshatriya's conduct. Bharata then requests Rama to allow him to remain in the forest and fulfill the vow on His behalf. Rama rules that out again, saying it a discredit to Him. 

At last, appreciating Bharata's virtuous stand, Rama assures that He shall rule the earth assisted by him, after returning from the forest.

Bharata agrees to Rama's proposition and requests Him to offer His Padukas to carry Her to Ayodhya and instal Rama's rule under Her Grace. Rama agrees to it and offers His Padukas, the golden Sandals that adorn His feet, to Bharata.

Sri Vedanta Desika, who has written 1000 verses in praise of Sri Ranga Paduka, counts Bharata, for the said reason, the first among the Rama bhaktas, in the following words:

Prdamo dAraNa Bhakti bAjAm, Bharata: 

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Jai Sri Ram.

Atheistic ideas of Jabali countenanced by Rama:

Jabali luring Rama to accept the Kingdom that which is offered by Bharata, with the sanction of the Sages, aged and due approval of the people of Ayodhya, advocated strong atheistic sentiments much to the dislike of Rama Himself.

Refuting Jabali's words Rama strongly denounced his propagating the ignoble, un-truth, dishonest and the un-righteous ethos in society under the guise of reverence to God or saintly piety.

Why we are born? Why should we under go sufferings of different scale and magnitude compared to others? Will our life end with this birth? These are some of the questions constantly asked ever since man started searching for his Self. The theory of Karma and rebirth best explain the cause and effect of one another.

This world again is full of disparities though not God's intent. These disparities stem out of our deeds in the previous births both good and bad. There are certain truths that do not meet our eyes like the individual Souls (Atmas), the Universal Soul (ParamAtma), the good deeds (PuNya) and the evil ones (Paapa).

The sacrificial offerings in YagAs and Yajnas as well as the feeding of Brahimns for the dead and the water oblations performed in their name are all fraud perpetuated by vested interests, the atheist claim so. How can one feed for another? They ask. 

It is true that what one eats here actually does not satisfy the appetite of another some where else. The SAstras do not claim so. However, the happiness caused to the Lord by such actions in obeying His commands in various Scriptures is shared by the DevatAs or the deceased ancestors without the need for our offerings reaching them directly. 

So, gift, sacrifice, oblation, austerities performed as ordained in scriptural texts have the foundation in Truth. And this truthfulness permeates in the Spirit universally, which Good-men vow to practice and the God's do appreciate. 

The three inputs that result in any action are the mind, tongue and the body.    

Those who practice Truth with the help of the three attain fame, prosperity and fortune to the  liking of the whole world, so to say will be blessed by mother Earth, Goddess Lakshmi and the wise men alike.

Sin being an anti-virtue is four fold in the form of  pAthagam, Upa-pAthagam, anu-pAthagam & Maha-pArhagam which issues out of mind with deliverance in words or deeds.

Covetousness, forgetfulness and pride destroy the bond of morality while the virtues say truth, piety, valour, compassion for all beings, polite speech and worship of Brahmins, Gods and  Guests are the paths to attain the highest realms.

Rama therefore said "A firm promise has been made by me in the presence of my father and Queen and mother Kaikeyi rejoiced it.To go back on that promise is like the act of men of evil deeds fallen from Truth". So He would do the virtuous act what is desirable in the realm of actions. 

The words of Jaabali again as a non-believer were spoken by him to pacify Rama and to persuade Him to return to Ayodhya but himself a believer none the less.

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Jai Sri Ram.

Rama tosses His side of the argument to Bharata to accept the Throne.

The duty of a Kshatriya is to get crowned and rule his subjects. Reminding this to Rama, Bharata said man of warrior-class should not  set aside his manifest duty and prctise the virtue of a Vanaprasta that gives doubtful result and does not promise happiness either. 

Sva-dharmo nidanam srEyam, para-dharmo bayavakaha:

This Gita sloka said by Sri Krisna (Rama's punaravatAram) is an additional point to bear.

Of the 4 stages of life, Brahmacharya (student-life), Grahasta (life of house-holder), Vaanaprastha (life of a hermit), SanyAsa (life of an ascetic), Rama fits into the second and the life of a house-holder is the noblest of all.

Further there are 3 obligations of a man to the Gods, to the Ancestors and to the Guests at our door-steps. If not for the sake of Bharata but for the sake of the Queens, the elders and the citizens of Ayodhya, who plead and prostrate, Rama should return to Ayodhya.

On all the three counts Rama need to accept the Crown and return to Ayodhya, Bharata insisted. But Rama has His own coin to toss and win over His argument. 

His response dwells chiefly  on:

The promise Dasaratha made to Kekeya King offering his Kingdom as dowry at the time of marrying KaikEyi.  Also by virtue of the boon the King gave to her Bharata gets the rulership. So shall Bharata make the king a person of true promise, Rama persisted.

Between the  two Dharmas, Rama chose the one concerning pitru vAkya paripAlanam as the Kshatriya dharma or rulership can wait His return from the forest. This will fulfill both the obligations in the order of their merit and sequence of time while the opposite is untrue and untenable.

This rather stems out of the following 3 duties namely:

PrathyAbdam boori bOjanAth

GayAyAm pinda prathAnAm cha

JeevithO vAkya kRaNath

When complied, his parents will be saved from the hell called 'puthu' and he will be an accomplished 'puthra'. Rulership therefore is not for the luxuries of Royal life but for the attendant duty of a son.

So, Bharata relieve the mighty king from his vow and make both our mother and fahter happy. You become the Lord of men of Ayodhya. I will become the emperor of the forest of Dantaka, gestured Rama. 

Ruffled by Rama's adamancy and to dissuade Him 

Jabali, one of the 8 sages in the Royal Court of King Dasaratha eschewing Nastikyam (non-believers views) suggests that

1. Every creature is born alone and dies alone. No one belong to another.

2. The wise do not get attached to them either.

3. Offerings to dead men are a waste, as one can not eat for another.

4. Believe only what meet the eyes (drushtam). 

5. Believe not (adrushtam) every other thing, say Dharma, Swarga, Naraka, Paapa & puNya, as they are beyond our knowledge.

By this suggestion Rama need not get attached to his father's words and proceed to forest. Rather should get Crowned and enjoy the luxuries of a Royal Life.

Will Rama buy this argument or frown at it is obvious.

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JAI SRI RAM.

Bharata invites Rama back to Ayodhya.

Dasaratha's queens eager to meet Rama again approached His hut along the banks of the river Mandakini and Sage Vashishta followed them suit. The bathing ghat facilitated by LakshmaNa for Rama and Seetha to frequent there and the INGUTA PINYAHAM offered to the King in ceremony caught their eyes. While Sumitra felt proud of LakshmaNa's services, mother Kausalya wept in pain pitying the King to have been served with the forest grown wheat and fruit bowl deprived of a royal serving. Sumitra consoled her stating that the food eaten by man is also consumed by his Gods meaning Rama too has the same for His. This agonized her further in grief.

Kausalya and others then proceeded further and saw Rama in his hermitage, who resembled an Immortal deprived of life in Heaven. Rama on seeing them rose from His seat and fell flat on the feet of all His mothers. Following Rama, LakshmaNa and Seetha touched their feet in obeisance. Rama and Bharata then paid salutation to Vasishta and rest of the elders.

Rama, LakshmaNa and Bharata seated next to them shone like the three sacrificial fire, Garhapatya, Ahavamiya and Dakshina with expectations ripe on everybody's face as to what persuasive words Bharata would utter to Rama for His return to Ayodhya.

The night passed off with difficulty lamenting. Next day after finishing the daily offerings, every body assembled again and Bharata initiated the talk telling Rama that the Kingdom gaven to console KaikEyi, he is returning to His enjoyment without hinderance. Blessed are the ones on whom others depend for life. However difficult for me, who depends on You for life, said Bharata to Rama comparing himself to a donkey against a horse in gait and an ordinary bird against Garuda in flight.

Consoling Bharata, Rama replied philosophically that death is inevitable for every living thing and that they should not grieve for their deceased father. That Bharata should go back to Ayodhya to take up rulership there in keeping with the command of their father and that Rama himself would  stay back in the forest, as desired by both their parents.

Rama drawing a parallel to the logs of drift-wood floating on the ocean that  go toghether for a span, He argued that so also wives, children, kinsmen wealth and property come together for a while and part inevitably, a hard realism in Life.

Bharata not convinced yet said: "the sinful act committed by my mean mother for my sake during my absence, was not to my liking and This transgression of righteousness by the King need to be reversed. (Hence) be gracious to me.

Let all the king's ministers along with Vasishta and other priests crown you here itself. You, having been crowned thus, may proceed to Ayodhya along with us to rule it.Else if you disregard my entire request and move again into the forest from here, I too will go along with you", so pleaded Bharata.

The people of Ayodhya rejoiced  Bharata's stance and equally were distressed at Rama's firmness of resolve to abide by the words of His father.

Speaking of destiny and the Will of God prevailing in shaping life in this world, Rama prodded on the need of obedience to his father's will and conclusively opined that Bharata should act in conformity to his own nature.

Bharata's nature (swaroopa) being Paaratantriyam conforming to that of a Sishya or Daasa, he shuns Swatantriyam coming in the form of rulership but as it is against Bghagavat sangalpam at this juncture, it fails to fructify.

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JAI SRI RAM.

He came, he saw and he conquered

(the hearts of Rama & LakshmaNa).

From a distance, beholding Rama's hermitage, Bharata finds Rama seated in the hut.  Lamenting on Rama's misfortune of living as an ascetic Bharata and Shatrughna threw themselves at the feet of Rama in salutation, addressing Him as Arya! Rama with His well stretched arms lifted them from the ground and embraced them both.

Here Arya means a Noble Soul, whose thought and deeds lift the self to nobility and not in the mundane usage of the word having Arian ancestry.  

Rama enquiring the welfare of His father and others, lists some 30 odd duties of a king and the rule of polity for an ideal monarchy. The most important 14 things that a King either should refrain from or should not evince interest are:

Atheism, falsehood, anger, carelessness, procrastination, disregard of the wise, laziness, bondage to the five senses, himself deciding on the affairs of the state (without consulting the ministers); seeking the counsel of the ill-conceived; failure to undertake the projects already decided, failure to keep secrets, failure to utter auspiciously (for a good beginning); and rising from the seat to receive all (disregarding protocol).

Rama unaware of the happenings at Ayodhya, enquired Bharata as to why he has come to the forest with robes of bark and antelope skin, abandoning the kingdom. Bharata in reply informing about Dasaratha's death, requested Rama to take over the kingdom, due by succession to Him. Rama said that since king Dasaratha assigned two different duties to two of them and that the one emphasizing the exile of his elder brother being binding on him and the other bequeathing the kingdom to Bharata, must be obeyed by both of them without deceit, over riding as though His own earlier statement:

Bharata should "follow the common practice without let up, which their fore fathers observed in accord with the path of the virtuous and the distinguished". Bharata underlining the same replied insisting that it is an established practice for the eldest son to become a king and that Rama should return to Ayodhya and get crowned for the welfare of Ikshvaku race. Pleaded he to Rama to grant this grace to His brother, prostrating at His feet along with ministers, as His disciple and slave.

Here we find that when Rama is trying to break the convention He is cherishing,  Ramanuja (Bharata) does try to correct Him, but fails. Bhagavat Ramanuja on the other hand works His way successfully with the Lord in trampling His Will to deny salvation to His devotees.

Rama faints after lamenting in various ways, at the news of his father's death. Bharata and others bring Him back to consciousness by sprinkling water on him. Rama in turn consoled Seetha who was weeping un-controlablly. His telling Seetha! "your father-in-law is dead. O! Lakshmana! You have become fatherless" sounds as though Dasaratha is still alive in His case. In-fact He sees Dasaratha in LakshmaNa and so He is right in this respect.

Seetha followed by LakshmaNa and Rama walking behind one another reached out to the River Mandakini to offer water and food-balls made of forest grown wheat mixed with Ingudi (ILANDAI-Jujupe-tree) fruit to the spirit of the departed father and returned to the hut. 

Here a question may arise as to whether in lieu of rice-balls, forest grown wheat or cereal is permitted as offerings to the deceased? True. Rama offered whatever He has for His diet and so is perfectly placed in Offering the same in the ceremony.

Scriptures too grant this, in the following words:

 Edanno purusho bavati thathanna thasya DevatA:

The crying sound of the brothers reaching out to the waiting troops signaled their approach to Rama, who received them all with affection.

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