Kālidāsa's Raghuvaṃśa 12th Sarga - 37 & 38

जय श्रीराम!

फलमस्योपहासस्य सद्यः प्राप्स्यसि पश्य माम् ।

मृग्याः परिभवो व्याघ्र्यामित्यवेहि त्वया कृतम् ॥१२.३७ ॥ 

इत्युक्त्वा मैथिलीं भर्तुरङ्के निवशतीं भयात् ।

रूपं शुर्पणखा नाम्नः सदृशं प्रत्यपद्यत ॥१२.३८॥

Notes: The situation turned most violent.  

Kālidāsa says, "Śūrpanakhā spat fire at Sītā for having laughed at her. She screamed, " You shall reap the fruit of your laughing at me this very instant! You are as much in danger as the doe who has recklessly mocked a tigress!" Thus saying, Śūrpanakhā, whose name meant one with nails like winnows (i.e. most ugly), assumed her Rākṣasī form, just as a terrified Sītā was clutching at her husband in utter fright. " 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 36

जय श्रीराम!

सरंभं मैथिलीहासः क्षणसौम्यां निनाय ताम् ।

निवातस्तिमितां वेलां चन्द्रोदय इवोदधेः ॥१२.३६॥ 

Notes: Kālidāsa says, " Sītā was unable to hide her laughter at the discomfiture of Śūrpanakhā in her predicament of rejection by both Śrīrāma and Lakṣmaṇa. This immediately provoked the momentarily quiescent and calm Rākṣasī into a flare-up of fury much like the moon rise stirs up the normally placid waves of the ocean into a high tide of agitation. " 

Kālidāsa captures in a phrase the moment of intense provocation caused by Śūrpanakhā's foolhardy overtures to the two brothers. Hell hath no fury like a woman scorned, especially by her rival when she is rejected by the man she tries to entice!

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जय श्रीराम!               

Kālidāsa's Raghuvaṃśa 12th Sarga - 35

जय श्रीराम!

ज्येष्ठाभिगमनात् पूर्वं तेनाप्यनभिनन्दिता ।

साभूद्रामाश्रया भूयो नदीवोभयकूलभाक् ॥१२.३५ ॥ 

Notes: Kālidāsa says, " Lakṣmaṇa did not accept Śūrpanakhā since she had already first declared her love for Śrīrāma.  Thus rejected, she went back to Śrīrāma, eventually pleading with the brothers alternately who both tuर्ned her down, appearing like a river leaning on its two banks alternately. "

This episode is full of humour. Here was a Rākṣasī who had never been opposed or resisted by anyone. Perhaps for the first time in her life, instead of violating people and killing them or eating them as was her wont, she had now fallen into irresistible carnal passion at the sight of Śrīrāma... She did not expect to be rejected! 

Now Śrīrāma diverts her to his younger and equally handsome brother. But Lakṣmaṇa politely indicates that he was not her first choice. Indeed, Valmīki says that Lakṣmaṇa pleaded about his status of being a servant to Śrīrāma and that she should indeed go for the best. Also once she had accepted Śrīrāma as her man, she should not settle to cohabit with his servant!

There is much humour for the onlooker here but eventually, this episode leads to much bloodshed and anguish. Perhaps the Almighty knew how to script this story better than anyone else!

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 34

जय श्रीराम!

कलत्रवानहं बाले कनीयांसं भजस्व मे ।

इति रामो वृषस्यन्तीं वृषस्कन्धः शशास ताम् ॥१२.३४॥

Notes: Kālidāsa says, " Śrīrāma, broad-shouldered like a bull, said to the lady pushing herself amorously onto him, "Oh, young damsel, please go to my younger brother here, as I already have a wife!" "

 Śūrpanakhā was so overcome with lust that she pretty much tried to grab Śrīrāma. Somewhat amused, and to divert her rather than snub her advances, Śrīrāma told her to go to Lakṣmaṇa, his younger brother ready at hand and in no way less attractive. Here Kālidāsa uses the word वृष in two contexts - to seek sexual union and the power of a bull. We can see how the words relate!

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 33

जय श्रीराम!

सा सीतासंनिधावेव तं वव्रे कथितान्वया । अत्यारूढो हि नारीणामकालज्ञो मनोभवः ॥१२.३३॥

Notes: Kālidāsa says, " Śūrpanakhā boldly approached Śrīrāma, right in the presence of Sītā, and first introduced herself and professed her carnal love for  Śrīrāma uninhibitedly. Indeed, the passion aroused in women knows no propriety concerning timeliness". 

 Śūrpanakhā boasted her great lineage and her status as Rāvaṇa's younger sister. This is a bit like all the braggadocio on matrimonial sites these days. When she boldly told Śrīrāma that he should take her as his sexual partner and wife, she had no concern for the presence of his present wife nor any propriety. Obviously, here was a man living as an ascetic. Her passion now aroused showed scant regard for his station in life or preferences. 

This is depicted as a weakness in women by Kālidāsa. But nowadays, we have so many instances of men attacking and even killing women when rejected. So the lack of propriety is for both sexes I think. The key criterion is demonic passion!

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 32

जय श्रीराम!

रावनावरजा तत्र राघवं मदनतुरा । अभिपेदे निदाघार्ता व्यालीव मलयद्रुमम्॥१२.३२॥

Notes: Kālidāsa's narrative has to move fast to cover all the incidents within the scope of 104 verses in this Sarga.

So he says here, "There approached Śrīrāma, Rāvaṇa's younger sister Śūrpanakhā, overcome with lust, just as the she-serpent tormented by the summer heat goes and clings to the Sandalwood tree. " 

Kālidāsa's poetry tells a lot in a few words. The serpent operates by instinct. It has no sweat glands and can cool itself only by contact with something cool. Imagine the Sandalwood tree in the Malaya (Kerala) mountainous jungle. Cool by nature, and well-shaded, it is the favourite spot in summer for a serpent. Imagine a she-serpent feeling the heat of a fierce summer. She will slither in a jiffy towards such a tree. 

There was a Rākṣasī by the name of Śūrpanakhā whose husband had in fact been killed by her powerful elder brother himself in some unnecessary battle. Then Rāvaṇa had sent her away to Daṇḍakāraṇya, saying, "Look, don't come and bother me here in Laṅkā. Go to that forest, Daṇḍakāraṇya, ruled by Khara. You can feast on the ascetics to your heart's content, and keep yourself busy. "  She had done so. 

Now, what does she see here? A most handsome warrior, dressed as an ascetic, living in Daṇḍakāraṇya! She wants to devour him with her lust.

What happens next will decide the rest of Rāmāyaṇa> Agasyta's words, which we saw yesterday, will prove prophetic.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 31

जय श्रीराम!

पञ्चवट्यां ततो रामः शासनात्कुम्भजन्मनः । अनपोढस्थितिस्तस्थो विन्ध्याद्रिः प्रक्रितामिव ॥१२.३१॥

Notes: Then, Śrīrāma, Sītā and Lakṣmaṇa visited the hermitage of the great sage, Agastya. This is described in detail by Vālmīki. Agastya plays an important role in Rāmāyaṇa. He is as much a Guru to Śrīrāma as were Vasiṣṭha and Viśvāmitra. He gives him divine weapons, spiritual instruction, and motivation just before the final battle with Rāvaṇa. 

Kālidāsa says here,

"  Śrīrāma then moved and settled in Pancavaṭi by the order of Sage Agastya, famed as "the one born in a pot" (The world's first test tube baby). He was as obedient within his own nature to the Sage's order as was the Vindhya peak." 

The story of Agastya's coming down south and settling here in South India is interesting. One of the things he accomplished was, as requested by the gods, to tame the ambitions of Vindhya and curtail his growth as Vindhya aspired to rival Meru. This was necessary as the Vindhya peak was right in the middle of Bharata Varṣa and his ambitious growth would have impeded the prosperity of all life forms.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 30

जय श्रीराम!

तं विनिष्पिष्य काकुत्स्थौ पुरा दूषयति स्थलीम् ।

गन्धेनाशुचिना चेति वसुधायां निचख्नतुः ॥१२.३०॥

Notes: The foul-smelling, despicable, monster Virādha did not expect the two brothers dressed as ascetics to challenge him when he grabbed Devī Sītā.  As he looked in astonishment, Śrīrāma and Lakṣmaṇa leapt up onto his shoulders in a jiffy, and even as Virādha tried running away, the two brothers used their swords to cut him up. Soon he lay dead. This was a most unpleasant experience. So that this monster's odour and even his memory were removed from this sacred space of hermitages, Śrīrāma and Lakṣmaṇa now elaborately dug up a huge pit and buried him. This was a major project.

Kālidāsa says,

" After pulverising and killing that monster, lest his foul remains pollute the surroundings, the scions of the Kākutstha lineage dug up a huge pit and buried him."

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 29

जय श्रीराम!

स जहार तयोर्मध्ये मैथिलीं लोकशोषणः ।

नभोनभस्ययोर्वृष्टिमवग्रह इवान्तरे ॥१२.२९॥

Notes: Kālidāsa spins a beautiful simile here, following his earlier astronomical comparison to the eclipse. Monsoon is the heart and soul of our wonderfully blessed country. The rains in the months of Śrāvaṇa and Bhādrapada (July-September period) bring life to all our life forms. All our poetry, dance, music, and worshipful festivals like Kṛṣṇa Janmāṣṭamī, Vināyaka Caturthī, and even ONAM, are all our ways of celebrating rain. People pay top dollar to visit India to watch the Monsoon.

Now, imagine there is a sudden unseasonal whirlwind that steals away the rains of Monsoon at the junction of Śrāvaṇa and Bhādrapada. How sudden and unexpected would it be? 

Here, Kālidāsa says,

" That monster, tormentor of the world (life-forms), suddenly abducted Devī Sītā, who was between Śrīrāma and Lakṣmaṇa, as if he were a hurricane stealing away the rain between the months of Śrāvaṇa and Bhādrapada (the earlier names of these months were Nabhas, Nabhasya)!"

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 28

जय श्रीराम!

सन्ध्याभ्रकपिशस्तस्य विराधो नाम राक्षसः ।

अतिष्ठत् मर्गमावृत्त्य रामस्येन्दोरिव ग्रहः ॥१२.२८॥

Notes: As if it were a foretaste of the troubles looming ahead, all centred around the irresistible beauty of Devī Sītā, the trio of Śrīrāma, Sītā and Lakṣmaṇa, now encounter a demon by the name of Virādha. A contextual explanation for his appearance can wait since, just now, Kālidāsa is telling us with great alarm that suddenly, a dark reddish brown figure loomed large on Śrīrāma's path, looking like a foreboding cloud lit by the setting sun. The predator almost engulfed the prince with his looming presence, much like the way Rāhu swallows up the beautiful moon during the eclipse. Remember that lunar eclipse happens only on the day of the full moon when he would be shining with maximum splendour. Therefore, every lunar eclipse is indeed an alarming phenomenon, as this dark, unidentifiable figure comes and swallows up the charming moon when we least expect it.

Kālidāsa says, "Like the dark brown-reddish cloud at sunset, a Rākṣasa by the name of Virādha stood, engulfing the path of  Śrīrāma, like the demon Rāhu who affects the moon."

Here again, we see the poetic prowess of Kālidāsa as he paints a colourful picture with the minimum of words, highlighting the contrast between the fearsome predator and the charming, peace-loving prince.

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 27

जय श्रीराम!

अनसूयातिसृष्टेन पुण्यगन्धेन काननम् । सा चकाराङ्गरागेण पुष्पोच्चलितषट्पदम् ॥१२.२८॥

Notes: Kālidāsa's poetry is like Italian coffee, Lavazza Espresso, with the maximum flavour and punch even when consumed in the smallest quantity. So here, he touches upon the evocative story of Śrīrāma, together with Sītā and Lakṣmaṇa, visiting the great sage Atri and his famous wife, Anasūyā. This couple had indeed parented Brahma, Viṣṇu and Śiva who were born to them as Candra, Dattareya and Durvāsā respectively! 

Whereas Atri sat down with the two brothers to counsel them on the role of Destiny and how they should bear their hardships with fortitude, Anasūyā, keenly insightful towards the travails of Sītā condemned to suffer the venom of Kaikeyī, consoled her, counselled her, blessed her, and gave her divine clothes, ornaments and perfumes. She made  Sītā deck herself up before leaving.

Here, our dear Kālidāsa remarks, 'Wearing the divine perfumes and unguents bestowed by Satī Anasūyā, Sītā then spread in the forest her divine perfume such that the bees left their usual hangouts amongst forest flowers and headed to her, fascinated by her ethereal fragrance!"

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 26

जय श्रीराम!

बभौ तमनुगच्छन्ती विदेहाधिपतेः सुता । प्रतिषिद्धापि कैकेक्य्या लक्ष्मीरिव गुणोन्मुखी ॥१२.२६॥ 

Notes:  Trust Kālidāsa to captivate us with the minimum of words and yet speak volumes in terms of Rasa. He paints an image of great pathos -the scene of Śrīrāma walking on the thorn-ridden, stony, uncharted forest tracks, followed by his beloved Sītā, with Lakṣmaṇa bringing up the rear in all vigilance, into denser and denser forest regions. Kaikeyī wanted neither comfort nor prosperity for Śrīrāma. She virtually cursed him. But what do we see here? Devī Sītā walking in tow with great dedication! 

Kālidāsa says, " Sītā, the princess and daughter of King Janaka who was known as the great Rajarṣī (as he was equally at home amidst royal opulence as well as in a hermitage), followed Śrīrāma. She was resplendent as the embodiment of Devī Lakṣmī, despite Kaikeyī's forbidding her! Despite Kaikeyī 's machinations, there was no way the Goddess of  Fortune would abandon the Virtuous. Thus, it was but natural that the goddess of all glory and prosperity dutifully followed the one who was endowed with all noble qualities."

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 25

जय श्रीराम!

प्रययावतिथेयेषु वसन् ऋषिकुलेषु सः । दक्षिणां दिशमृक्षेषु वार्षिकेष्विव भास्करः ॥१२.२५॥

Notes:  Śrīrāma spent the long years in the forest with Sītā and Lakṣmaṇa travelling southward into denser and denser forest regions, accepting the kind hospitality of ascetics here and there in their hermitages. He was virtually incognito as nobody could see the splendour and royalty of the scion of Ayodhyā come into their midst dressed as he was in the garb of a mendicant.

Kālidāsa says, "Just as the sun moves towards the southern hemisphere during the star formations of the Monsoon season, i.e. hidden from view with his cloud camouflage, Śrīrāma travelled southward in the forest, occasionally receiving kind hospitality from ascetic groups in their hermitages. "

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Kālidāsa's Raghuvaṃśa 12th Sarga - 24

जय श्रीराम!

रामस्त्वासन्नदेशत्वाद्भरतागमनं पुनः । आशङ्क्योत्सुकसारङ्गां चित्रकूटस्थलीं जहौ ॥१२.२४॥

Notes:  Śrīrāma had managed to convince Bharata to go back to Ayodhyā and rule on his behalf. But the times were uncertain. As Kālidāsa himself described in the beginning, the king-less Ayodhyā had to be run well to be brought back on the rails. Bharata was inexperienced as he had spent most of his childhood in his uncle's home enjoying the life of pampered youth. So the tendency of Bharata would always be to reach out to Śrīrāma in any eventuality and use the difficult circumstance as a sufficient reason for  Śrīrāma to come back to Ayodhyā abandoning compliance to the exile order of the deceased king.  Citrakūṭa was thus too close to Ayodhyā for Śrīrāma's comfort. 

In addition, Śrīrāma noticed that the Citrakūṭa region was not able to recover quickly from the visitation of Bharata with his large army. They had camped there for a few days and this had disturbed the animal life there considerably. The deer, called here Sāraṅgas (spotted deer), seemed easily provoked into panic. They scampered in anxiety. This was an indication that in a way,  Śrīrāma had disturbed the life of these animals in the forest. So he decided to move on immediately, deeper and farther away from Ayodhyā, leaving no 'reach me here" address.

 Kālidāsa says, "But now, Śrīrāma, realising the proximity and accessibility of their hermitage inviting Bharata's repeated visits from Ayodhyā, and also noticing the agitated nature of the spotted deer in the neighbourhood, moved away, abandoning Citrakūṭa." 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 23

जय श्रीराम!

तस्मिन्नास्थदिषीकास्त्रं रामो रामावबोधितः ।

आत्मानं मुमुचे तस्मादेकनेत्रव्ययेन सः ॥१२.२३॥

Notes: The crow had bitten off more than he could chew. Sītā's anguish and the drops of blood from her bosom woke up Śrīrāma. One look and he knew what had happened. He simply picked up a reed of grass nearby and invoked the Brahmāstra! Once loosed by Śrīrāma, this infallible weapon went after the crow. The story we have read is that the crow went and sought protection from all the gods and scampered in the three worlds without escape as the इषीकास्त्र launched by Śrīrāma pursued him inexorably. Finally, the crow was advised to fall at Śrīrāma's feet and beg for mercy, which again was as much Śrīrāma's speciality as his infallible weapons. Śrīrāma let off the recalcitrant crow lightly with a warning, and the weapon, which could not be extinguished without an offering, took one eye of the crow.

Kālidāsa says, "Awakened by the beauteous Sītā, Śrīrāma launched a reed arrow to attack the crow, who finally saved himself by yielding one eye to it with a sincere apology."

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 22

जय श्रीराम!

ऐन्द्रिः किल नखैस्तस्या विददार स्तनौ द्विजः । 

प्रियोपभोगचिन्हेषु पौरोभाग्यमिवाचरत् ॥ १२.२२॥

Notes: Kālidāsa now narrates an episode that remained a secret between Śrīrāma and Sītā until  Sītā narrated it to Hanumān in Aśokavana when he discovered her place of confinement by Rāvaṇa.  Sītā wanted Śrīrāma to know as a confirmation that Hanumān had indeed met her in Aśokavana and won her confidence. So she told him this story. to retell Śrīrāma. It would also be a moment to incite Śrīrāma's utter concern for her well-being. 

At the least, this is a beautiful story to show how much Śrīrāma took care of Sītā when they were in the forest. And to think that Rāvaṇa later forcibly abducted Sītā and confined her in his kingdom! he invited certain death as retribution.

Kālidāsa says, "Now, suddenly, it is said that a crow, indeed Indra's son (in Āsuric disguise), swooped down on Sītā and clawed her breasts in an unpardonable act of public misdemeanour, intruding into what was an extremely private space for the royal couple, Śrīrāma and Sītā, desecrating the markings there of their amorous intimacy."  

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 21

जय श्रीराम!

प्रभावस्तम्भितच्छायमाश्रितः स वनस्पतिम् ।

कदाचिदङ्के सीतायाः शिश्ये किञ्चिदिव श्रमात् ॥१२.२१॥

Notes: Kālidāsa introduces his poetic moment into the narrative. It is a hot day, and Śrīrāma and Sītā have been hunting and gathering throughout the day. They now decide to rest under a Peepal tree with its luxurious shade. Śrīrāma is so tired he lies down with his head in Sītā's lap.... and the shade of the tree lies still to cover him with coolness. 

Kālidāsa says,

"Śrīrāma lay in Sītā's lap, dozing off a bit from tiredness, under the shade of the large Peepal tree whose shade was arrested by Śrīrāma's greatness."

The Ikṣvākus were descended from the sun, and the Sūryavaṃśīs' most famous descendent was Śrīrāma. The shade of a tree, and even the movement of the shade, is governed by the sun. No wonder that in Kālidāsa's mind, the tree held his shade steady like a royal umbrella over the great scion of the solar dynasty, paying tribute to his glory! 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 20

जय श्रीराम!

रामोऽपि सह वैदेह्या वने वन्येन वर्तयन् ।

चचार सानुजः शान्तो वृद्धेक्ष्वाकुव्रतं युवा ॥१२.२०॥

Notes: The Ikṣvāku or Raghu kings has been depicted in all our literature as exemplars of Varṇa Āśrama Dharma. This is the code of conduct in Sanātana Dharma that sets down the attitude to life and the way of conducting one's life most conducive to the station and stage of one's life. It has been indeed mentioned at the beginning of Raghuvamśa itself by Kālidāsa as follows:

शैशवेऽभ्यस्तविद्यानां यौवने विषयैषिणाम् ।

वार्द्धके मुनिवृत्तीनां योगेनान्ते तनुत्यजाम् ॥ १-८॥

Translation (by M.R. Kale):  The Raghus spent their boyhood in the study of letters, enjoyed pleasures in their youth, led an anchorite’s (ascetic) life in their old age, and finally resigned their bodies through yoga (i.e. fixing their minds in meditation upon the supreme spirit). 

So the Ikṣvāku princes grew up in a world of learning before reaching adulthood. They spent the prime of their adult life running the country, while enjoying royal luxuries. They then voluntarily retired to the forest when it was time to hand over the responsibilities to the next generation. This was the Dharmic way.

This was all completely upset in the present instance. What happened here, in Śrīrāma's case? For no fault of his, he was banished to a life of utter hardship, danger and discomfort in the jungle. Kālidāsa says that Śrīrāma lived the life of a hermit adjusting to the forest life, spending his youth with all the self-abnegation and austerity as the Ikṣvāku kings did after they had retired to spend their last years in the forest. This was the life that Śrīrāma shared with both Sītā and Lakṣmaṇa. So the only part of Ayodhyā that accompanied the three to the forest was their mutual devotion and unshakable support to face all hardships. 

Kālidāsa also says that Śrīrāma lived in peace - the ultimate test of fortitude and dispassion for someone thrown into the jungle for no fault of his!

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 19

जय श्रीराम!

Where Bharata did Tapas for 14 Years

दृढभक्तिरिति ज्येष्टे राज्यतृष्णापराङ्मुखः ।

मातुः पापस्य भरतः प्रायश्चित्तमिवाकरोत् ॥१२.१९॥

Notes: The next fourteen years were very eventful in Śrīrāma's life. All that time, however, was a period of severe self-abnegation and Tapas for Bharata. Kālidāsa says, "Bharata, as it were, atoned for his mother's sin by penance. He spent all the years in a spirit of total devotion to his elder brother. That is why he was never tempted by the allurements of sitting on the Ayodhyā throne as the supreme king himself."

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 18

जय श्रीराम!

स विसृष्टस्तथेत्युक्त्वा भ्रात्रा नैवानिशत्पुरीम् ।

नन्दिग्रामगतस्तस्य राज्यं न्यासमिवाभुनक् ॥१२.१८॥

Notes: Śrīrāma acceded to Bharata's request to bestow on him his sandals as a mark of authorising Bharata to rule as his representative. Bharata duly proceeded in a reverential procession, holding  Śrīrāma's sandals on his head. This is the image of Bharata in everyone's mind who has read the Rāmāyaṇa. 

Kālidāsa says, "After Śrīrāma acceded to Bharata, Bharata did not proceed to the City. He went directly to a small hermitage in Nandigrāma, near Ayodhyā. He ruled from there, (placing Śrīrāma's sandals on the throne), as a trustee, not a ruler. "

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 17

जय श्रीराम!

तमशक्यमपाक्रष्टुं निदेशात् स्वर्गिणः पितुः ।

ययाचे पादुके पश्चात् कर्तुं राज्याधिदेवते ॥१२.१७॥

Notes: Bharata was unsuccessful in weakening Śrīrāma's firm resolve to follow the order of his deceased father, Emperor Daśaratha. Even the sages and ministers appealed in many ways.   Śrīrāma's thinking was straightforward. The order had been given knowing fully well that Daśaratha's end was near. The condition of fourteen years' exile was not placed with the thought of its being nullified by Daśaratha's death. That would have been anarchic.

Kālidāsa says, "As Śrīrāma could not be pulled away from his resolve to follow the order of his deceased father, Bharata begged him for his sandals that would be installed on the throne."

Finally, Bharata settles for taking a pair of sandals sanctified by Śrīrāma to be placed on the throne as the supreme ruler of Ayodhyā kingdom. This act alone is enough to establish beyond doubt in our minds the quality of righteousness that prevailed among the royals and the people of Ayodhyā. This is the spirit behind all image worship too. The power and influence of anything - an object or an idea- depends on the firm faith and resolve it is invested with. That is the entire concept of Sanātana Dharma. The aphorism is, यद्भावस्तद्भवति - "As is the thought in the wise, so becomes the reality."

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 16

जय श्रीराम!

स हि प्रथमजे तस्मिन्नकृतश्रीपरिग्रहे ।

परवेत्तारमात्मानं मेने स्वीकरणाद्भुवः ॥१२.१६॥

Notes: Bharata appealed in a hundred ways to Śrīrāma to take up the reins of the kingdom at once. Their dialogue as described by Sage Vālmīki is gripping.  Bharata considers himself, as per Kālidāsa, to be committing a sin by taking over/marrying the kingdom when his elder brother was not yet a king/married to any kingdom. Literally,

"Bharata considered that, when the elder brother had refused to take over the reins of the kingdom, if Bharata were to accept the kingship, he would become a Paravettṛ ( a type of sinner)."

Bharata has many arguments. One thought that torments him is the issue of Dharma. How can a younger brother take charge of the kingdom, i.e. metaphorically marry the kingdom, when the elder brother is not yet made the king, i.e. is unmarried to any kingdom? Apparently, as Kālidāsa says here, it was considered a sin for a younger brother to marry before an elder brother. Such a sinner was called परवेत्तृ Paravettṛ. All these societal norms were meant to uphold the Dharma of the family, kingdom and society. 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 15

जय श्रीराम!

चित्रकूटवनस्थं च कथितस्वर्गतिर्गुरोः ।

लक्ष्म्या निमन्त्रयाञ्चक्रे तमनुच्छिष्टसम्पदा ॥१२.१५॥

Notes: Bharata saw Śrīrāma, Sītā and Lakṣmaṇa in their hermitage in Citrakūṭa, a small hillock in the forest. He rushed to Śrīrāma and fell at his feet. There were copious tears shed all around, everyone overwhelmed by the enormity of the situation. Lakṣmaṇa's misgivings about Bharata's intentions upon seeing the large army following him were put to rest immediately. 

Śrīrāma asked softly, 'How are you, dear Bharata?" These words opened a flood of emotions in Bharata and he blurted out that their dear father, Emperor Daśaratha, had breathed his last. The pathos of the situation was unbearable.

Bharata again fell at Śrīrāma's feet and swore that he had no part in Kaikeyī's macabre plan that had caused this series of catastrophic events. He said, "Brother, I have not touched the throne. This glorious kingdom is unsullied by me or anyone else. I offer you the Rajyalakṣmī, the rulership of Ayodhyā. Please accept it without any demur or delay. The kingdom awaits you with bated breath."

Trust Kālidāsa to state the most important sentiments in any situation. It was not that Bharata had sat on the throne, and had been coerced by events or advisors to bring back Śrīrāma by popular demand. It was not a second thought on his part about giving the throne to his elder and more deserving brother, despite the adamant intentions of Kaikeyī. He was simply acting according to his Dharmic nature and sense of right and wrong. He was trying to save the sinking ship. 

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जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 14

जय श्रीराम!

ससैन्यश्चान्व्गाद्रामं दर्शितानाश्रमालयैः ।

तस्य पश्यन् ससौमित्रेरुदश्रुर्व्सतिद्रुमान् ॥१२.१४॥

Notes: Bharata now proceeds without delay to the forest taking his army along, as he hopes to usher back into Ayodhyā in regal splendour Śrīrāma from his exile to fill the vacuum caused by the death of the Emperor.

Kālidāsa says that Bharata was deeply anguished as he entered the dense forest. The inmates of the Ṛṣi-aśramas pointed out the region of the forest where Śrīrāma had proceeded to set up his hermitage. There, with tears welling up, Bharata beheld Śrīrāma in the company of Lakṣmaṇa living in the midst of trees in the jungle in an inexcusable enforced exile away from the life of comfort and honour that the Prince richly deserved.

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जय श्रीराम!