Vasiṣṭha’s speech
Dohas
gura pada kamala pranāmu kari baiṭhē āyasu pāi.
bipra mahājana saciva saba jurē sabhāsada āi..253.. [2-253]
Bowing at the preceptor’s lotus feet and receiving his permission, Bharata sat down; and presently the Brāhmaṇas, the elite of the city, the ministers and all other councillors came and assembled there.
Chaupais
bōlē munibaru samaya samānā. sunahu sabhāsada bharata sujānā..
dharama dhurīna bhānukula bhānū. rājā rāmu svabasa bhagavānū.. [2-253-1]
satyasaṃdha pālaka śruti sētū. rāma janamu jaga maṃgala hētū..
gura pitu mātu bacana anusārī. khala dalu dalana dēva hitakārī.. [2-253-2]
nīti prīti paramāratha svārathu. kōu na rāma sama jāna jathārathu..
bidhi hari haru sasi rabi disipālā. māyā jīva karama kuli kālā.. [2-253-3]
ahipa mahipa jahaom lagi prabhutāī. jōga siddhi nigamāgama gāī..
kari bicāra jiṃyaom dēkhahu nīkēṃ. rāma rajāi sīsa sabahī kēṃ.. [2-253-4]
The chief of the sages, Vasiṣṭha, spoke in words appropriate to the occasion “Listen, O councillors, and you, wise Bharata; the sun of the solar race, King Rāma, is a champion of righteousness and the almighty Lord dependent on none but Himself. Śrī Rāma is true to His word and maintains the standard of morality set up by the Vedas; His very advent is a source of blessing to the world. Obedient to the commands of His preceptor and parents, He crushes the armies of the wicked and is a friend of the gods. Propriety of behaviour, love, the highest object of life and worldly interests-no one knows these aright as Rāma does. Brahmā (the Creator), Hari (the Preserver) and Hara (the Destroyer of the universe), the moon-god, the sun-god and the guardians of the various quarters, Māyā (the deluding potency of God), Jīva (the individual soul), the various forms of Karma (the residue of actions) and the Time-Spirit, Śeṣa (the lord of serpents), the rulers of the earth and whatever other powers there are and even so the accomplishments of Yoga extolled in the Vedas and other scriptures-ponder in your heart and consider well-Śrī Rāma’s commands exercise their authority over all.”
Dohas
rākhēṃ rāma rajāi rukha hama saba kara hita hōi.
samujhi sayānē karahu aba saba mili saṃmata sōi..254.. [2-154]
“If we carry out Śrī Rāma’s orders and respect His wishes, it will be well for us all. Ponder this, O wise men; and do that which you all unanimously resolve upon.”
Chaupais
saba kahu sukhada rāma abhiṣēkū. maṃgala mōda mūla maga ēkū..
kēhi bidhi avadha calahiṃ raghurāū. kahahu samujhi sōi karia upāū.. [2-154-1]
saba sādara suni munibara bānī. naya paramāratha svāratha sānī..
utaru na āva lōga bhaē bhōrē. taba siru nāi bharata kara jōrē.. [2-154-2]
bhānubaṃsa bhaē bhūpa ghanērē. adhika ēka tēṃ ēka baḍaērē..
janamu hētu saba kahaom pitu mātā. karama subhāsubha dēi bidhātā.. [2-154-3]
dali dukha sajai sakala kalyānā. asa asīsa rāuri jagu jānā..
sō gōsāiom bidhi gati jēhiṃ chēṃkī. sakai kō ṭāri ṭēka jō ṭēkī.. [2-154-4]
“Śrī Rāma’s coronation will be delightful to all; that is the only course which is conducive to good luck and joy. In what way can the Lord of Raghus be prevailed upon to return to Ayodhyā; ponder this and tell me, so that we may adopt the same device.” Everyone listened with reverence to the sage’s speech, surcharged as it was with prudence and spiritual wisdom and salutary from the worldly point of view as well. But no answer was forthcoming: the people were dumbfounded. Then Bharata bowed his head and with joined palms began as follows: “The solar race has produced many a king each one far greater than the rest. For the birth of all the father and mother are responsible; whereas it is God who dispenses the good or evil fruit of their actions. Your benediction, as all the world knows, wipes out sorrow and confers all blessings. As for yourself, my lord, you thwarted the course of Providence*; no one can alter what you have resolved upon.”
- * A few instances are quoted below to prove the truth of this statement:
(1) King Daśaratha had no male issue. As a result of Vasiṣṭha’s benediction he was blessed with four sons at the age of 60,000 years.
(2) The seventh Manu, Vaivasvata, had no son. The sage Vasiṣṭha caused a sacrifice to be performed by him. Manu’s consort, Śraddhā, wished to have a daughter and accordingly requested the sacrificial priest (Hotā) to get her a daughter. The priest offered oblations with that motive and as a result of this a daughter, Ilā by name, was born to Śraddhā. Vaivasvata was taken aback to hear of this change and approached the sage with his grievance. Vasiṣṭha, who came to know the cause through meditation, consoled the Manu and assured him that he would fulfil his desire by dint of his penance. He prayed to the Lord and propitiated Him and secured a blessing from Him to the effect that the king’s daughter would be transformed into a son. Ilā was accordingly changed into Sudyumna. One day, Sudyumna, who was now grown up into full manhood and was out for hunting, entered the precincts of a pleasure-grove at the foot of Mount Sumeru, reserved for Bhagavān Śiva and Goddess Pārvatī, and was retransformed into a woman under a standing curse pronounced by Śiva that any male who entered the grove would be changed into a woman. The moon-god’s son, Budha, who had been practising austerity in the vicinity of that grove fell in love with the woman and she too was attracted towards him. The pair accordingly lived together as husband and wife. One day the princess invoked Vasiṣṭha, who appeared before her and was moved with pity to see her plight. He prayed to Lord Śiva and secured from him a boon to the effect that the prince would change his sex every month. He thus lived with Budha as his wife for one month and ruled over his kingdom as Sudyumna during another by rotation.
(3) Vasiṣṭha, who was a mind-born son of Brahmā, was called upon by his father to assume the role of a family priest in relation to the Kings of the solar race. Finding him reluctant to accept this position, which was rather humiliating. Brahmā tried to persuade him by the argument that the Lord Himself would appear in that line in the Tretāyuga and that he would automatically secure the enviable position of the Lord’s own family priest and preceptor and live on most intimate terms with Him. According to the order of sequence originally determined, Dvāpara (literally, the second Yuga) was to follow Satyayuga and Tretā (literally, the third Yuga) was to come next. Vasiṣṭha, however, was too impatient to wait for a couple of Yugas and accordingly changed their order of sequence. It was under His dispensation that Tretā followed Satyayuga and Dvāpara succeeded Tretā.
(4) The sage Viśvāmitra, who originally belonged to the Kṣatriya caste, practised austere penance for thousands of years with a view to attaining Brahmanhood. At last Brahmā recognized his claims to Brahmanhood and called him a Brahmarṣi (a Brāhmaṇa sage). But Viśvāmitra would not be satisfied until Vasiṣṭha accepted him as such In this way he attached a greater weight to Vasiṣṭha’s opinion. Vasiṣṭha however, declined to accept him as a Brahmarṣi till he retained even a tinge of egotism. He addressed him as a Brahmarṣi only when he was satisfied that Viśvāmitra had been purged of the last traces of egotism. Others, however, maintain that Vasiṣṭha did not recognize his claims to Brahmanhood till the last.
(5) During the nuptials of King Dilīpa and Sudakṣiṇā the ends of the garments of the bride and bridegroom were tied together most tightly. When Vasiṣṭha enquired the reason he was told that the pair would die the moment their knot was untied. The sage thereupon altered the course of destiny and averted their death.
Dohas
būjhia mōhi upāu aba sō saba mōra abhāgu.
suni sanēhamaya bacana gura ura umagā anurāgu..255.. [2-255]
And yet you ask advice of me at this juncture ! All this is my misfortune.” The Guru’s heart overflowed with love when he heard these affectionate words.
Chaupais
tāta bāta phuri rāma kṛpāhīṃ. rāma bimukha sidhi sapanēhu nāhīṃ..
sakucau tāta kahata ēka bātā. aradha tajahiṃ budha sarabasa jātā.. [2-255-1]
tumha kānana gavanahu dōu bhāī. phēriahiṃ lakhana sīya raghurāī..
suni subacana haraṣē dōu bhrātā. bhē pramōda paripūrana gātā.. [2-255-2]
mana prasanna tana tēju birājā. janu jiya rāu rāmu bhaē rājā..
bahuta lābha lōganha laghu hānī. sama dukha sukha saba rōvahiṃ rānī.. [2-255-3]
kahahiṃ bharatu muni kahā sō kīnhē. phalu jaga jīvanha abhimata dīnhē..
kānana karau janama bhari bāsū. ēhiṃ tēṃ adhika na mōra supāsū.. [2-255-4]
What you have said is no doubt true, my child; but it is all due to Śrī Rāma’s grace. He who is hostile to Rāma can never dream of success. I hesitate to tell you one thing; the wise forgo one-half when they find the whole in peril.You two brothers (Śatrughna and yourself) retire to the woods; while Lakṣmaṇa, Sītā and the Lord of Raghus may be sent back.” The two brothers (Bharata and Śatrughna) rejoiced to hear these agreeable words; their whole frame was filled with excess of joy. They were pleased at heart and a glow irradiated their body as though King Daśaratha had come to life again and Rāma had been crowned king. The people thought they would gain much while their loss would be comparatively small. The queen-mothers, however, all wept because their joy and sorrow matched each other. “By obeying the Guru’s commands,” Bharata observed, “One would attain the fruit of gratifying all the creatures of the world. I will stay all my life in the forest; I conceive no greater happiness than this.”
Dohas
aomtarajāmī rāmu siya tumha sarabagya sujāna.
jō phura kahahu ta nātha nija kījia bacanu pravāna..256.. [2-256]
Rāma and Sītā have access to all hearts, while you are omniscient and wise. If what you say is true, then redeem your word, my lord.”
Chaupais
bharata bacana suni dēkhi sanēhū. sabhā sahita muni bhaē bidēhū..
bharata mahā mahimā jalarāsī. muni mati ṭhāḍhai tīra abalā sī.. [2-256-1]
gā caha pāra jatanu hiyaom hērā. pāvati nāva na bōhitu bērā..
auru karihi kō bharata baḍaāī. sarasī sīpi ki siṃdhu samāī.. [2-256-2]
bharatu munihi mana bhītara bhāē. sahita samāja rāma pahiṃ āē..
prabhu pranāmu kari dīnha suāsanu. baiṭhē saba suni muni anusāsanu.. [2-256-3]
bōlē munibaru bacana bicārī. dēsa kāla avasara anuhārī..
sunahu rāma sarabagya sujānā. dharama nīti guna gyāna nidhānā.. [2-256-4]
Hearing Bharata’s words and seeing his love, the sage as well as the whole assembly were transported out of themselves Bharata’s transcendent glory resembled the ocean and the sage’s wit stood on its brink like a helpless woman who longed to cross it and sought many a device but was unable to find a boat, ship or raft. Who else, then, can glorify Bharata ? Can the ocean be contained in the shell of a small pool ? The sage was pleased with Bharata in his heart of hearts; with the whole assembly, therefore, he came to Śrī Rāma. The Lord made obeisance and offered him a seat of honour; and receiving the sage’s permission all sat down. The great sage then spoke in well-considered phrases appropriate to the time, place and circumstances: “Listen, Rāma; you are omniscient and wise and a storehouse of piety, prudence, virtue and knowledge.
Dohas
saba kē ura aṃtara basahu jānahu bhāu kubhāu.
purajana jananī bharata hita hōi sō kahia upāu..257.. [2-257]
“You dwell in the heart of all and know our good and evil intentions. Tell us, therefore, the way in which the citizens, your mothers and Bharata too may be benefited.”
Chaupais
ārata kahahiṃ bicāri na kāū. sūjha jūārihi āpana dāū..
suni muni bacana kahata raghurāū. nātha tumhārēhi hātha upāū.. [2-257-1]
saba kara hita rukha rāuri rākhēṃ. āyasu kiēom mudita phura bhāṣēṃ..
prathama jō āyasu mō kahu hōī. māthēṃ māni karau sikha sōī.. [2-257-2]
puni jēhi kahaom jasa kahaba gōsāīṃ. sō saba bhāomti ghaṭihi sēvakāīṃ..
kaha muni rāma satya tumha bhāṣā. bharata sanēhaom bicāru na rākhā.. [2-257-3]
tēhi tēṃ kahau bahōri bahōrī. bharata bhagati basa bhai mati mōrī..
mōrēṃ jāna bharata ruci rākhi. jō kījia sō subha siva sākhī.. [2-257-4]
The afflicted never speak with forethought. A gambler sees his own game.” On hearing the sage’s words the Lord of Raghus replied, “My lord, the remedy lies in your own hands. Everyone will be benefited by meeting your wishes, carrying out your behests and gladly acclaiming them. In the first place, whatever orders and instructions are given to me I will reverently carry them out. Then, my lord, whoever receives any order from you will fully devote himself to your service.” Said the sage, “What you have said, Rāma, is true; but Bharata’s love has robbed me of my wits. That is why I say again and again, my judgment has been enthralled by Bharata’s devotion. To my mind, Śiva be my witness, whatever you do with due deference to Bharata’s wishes will be all for good.”