With a gentle and steady voice, Rāma spoke to his brother Bharata, his words filled with reverence and consolation. “Our father, the lord of the earth, who was righteous and purified by every auspicious sacrifice, offering proper gifts, has now gone to heaven. By supporting his servants with care, protecting his people, and distributing wealth in accordance with dharma, our father has attained the third heaven. Through auspicious deeds and sacrifices performed as desired, always with proper gifts, King Daśaratha, our father, has reached the celestial realms. Having completed countless sacrifices, enjoying all the pleasures life could offer, and attaining the highest span of years, the king has departed for heaven. Having fulfilled his lifespan and delighted in every joy, O Rāghava, our father—honored by the virtuous—has gone to the celestial world. There is no cause for mourning. Our father, having cast aside his worn-out human body, has now gained divine prosperity and dwells in the world of Brahma. No wise person, whether of such a kind or any other, who has heard and understood, should grieve in this way. All these various sorrows, lamentations, and tears should indeed be avoided by the wise in any circumstance. Therefore, be at ease and do not grieve; remain in Ayodhyā. Thus you have been instructed by our father, who was the best among those who mastered their senses and foremost among speakers. As for me, where I too have been directed by that virtuous father, there I shall carry out his command. It is not right for me, O subduer of foes, to disregard his word. That father must always be honored by you as well; he is our kinsman, he is our father. Therefore, Rāghava, I shall uphold the word of our father, who walked in righteousness, by dwelling in the forest, as he commanded. A man who seeks the next world must act with intelligence, compassion, and obedience to elders, O tiger among men. You too, best of men, should conduct yourself according to your own nature, having heard of the virtuous ways of our father, Daśaratha.” Having thus spoken these meaningful words, devoted to obeying his father’s command, the great Rāma, noble and wise, fell silent, addressing his younger brother no further. Thus ended that sarga in the glorious Ayodhyā Kāṇḍa of the ancient and illustrious Vālmīki Rāmāyaṇa. When Rāma had finished speaking and silence settled, Bharata, devoted to righteousness, addressed Rāma—who cherished the people—on the banks of the Mandākinī, with words both remarkable and just. “Who in this world could be like you, O subduer of foes? Neither sorrow unsettles you, nor does joy elate you. You are esteemed by elders, and you consult them whenever you have doubts. One who, whether living or dead, present or absent, possesses such discernment—why would he be troubled by anything at all? He who knows both the higher and lower truths, as you do, O lord of men, should not grieve, even when faced with such misfortune. Your nature is like that of the immortals—great-souled, steadfast in truth, all-knowing, and wise, O Rāghava. One endowed with such qualities, who understands the nature of creation and dissolution, should not be afflicted by unbearable sorrow. Whatever wrong my mother, ignoble and misguided, committed on my account while I was away—may you, noble one, forgive that offense of mine. Bound by the ties of righteousness, I do not inflict severe punishment on my mother, though she deserves it for her evil deed. How could I, the son of Daśaratha—pure in lineage and actions, and knowing what is right—ever commit a deed that is unrighteous and to be despised? The teacher, the doer, the elder, the king, and the deceased father—these, in the assembly, I would never reproach, nor the divine powers. For who, seeking to please a woman, would perform such a sinful act, devoid of righteousness and purpose, if he truly understands dharma? It is said since ancient times that beings become confused at the end of their lives; by our father acting thus, this tradition has become manifest before our eyes. Whatever my father transgressed, whether driven by anger, delusion, or impulsiveness, let you, who aim for what is right, now withdraw that act. For it is said that when a father falls, that very act is considered to belong to the son. Let you be the true son, and do not become the perpetrator of your father’s wrongdoing; in the world, the wise do not approve of one who carries out a wrongful deed. Protect Kaikeyi, me, our father, our friends and relatives, and all the people of the city and countryside—let you safeguard all of this. What connection is there between the forest and the warrior class, between matted locks and ruling? You ought not to perform such a disrupted act. For the first and foremost duty of a kshatriya is consecration, by which, O greatly wise one, the protection of the people is accomplished. Who, abandoning what is certain and present, would pursue a doubtful, uncertain, and future dharma, being a kshatriya or his kin? But if you wish to practice a dharma that is difficult and full of hardship, then, by upholding dharma, protect the four varṇas and accept that hardship. Among the four stages of life, householdership is declared by the knowers of dharma to be the highest; how could you rightly abandon that? By learning, by position, and by birth, I am indeed your junior; so how could I govern the land while you remain? I am a child, lacking in intellect and qualities, and inferior in position; deprived of you, I am unable to maintain the kingdom.” Thus, Bharata poured forth his heart, appealing to Rāma with humility and righteousness, hoping to sway his noble brother’s resolve.