Bharata, addressing Rāma with humility and reverence, spoke earnestly: “O Rāghava, your nature is akin to that of the immortals—great-souled, steadfast in truth, all-knowing and all-seeing, wise beyond measure. One possessed of such qualities, who understands the mysteries of creation and dissolution, ought not to be overwhelmed by unbearable sorrow. Whatever wrong my mother, base and wicked, committed for my sake while I was away—noble one, I beseech you to forgive that offense of mine. Bound by the ties of righteousness, I cannot bring myself to inflict severe punishment upon my mother, though she deserves it for her evil deed. How could I, born of Daśaratha, pure in lineage and deeds, and knowing what is right, ever perform an act that is unrighteous and worthy of contempt? In the assembly, I would never reproach the teacher, the one who acts, the elder, the king, or our deceased father—nor the divine powers themselves. Who, seeking to please a woman, would commit such a sinful act, devoid of righteousness and purpose, if he truly knows and understands dharma? It has been said since ancient times that beings become confused at the end of their lives; and by the king acting thus, we have witnessed that tradition manifest before our eyes. Whatever transgression my father committed, whether driven by anger, delusion, or rashness, let you, O righteous one, withdraw that act. For it is the son who bears the consequences of the father’s downfall. Be the true son, and do not become the perpetrator of your father’s wrongdoing; the wise do not approve of one who follows through with a wrongful deed. O Rāma, protect Kaikeyī, myself, our father, our friends and relatives, and all the people of the city and countryside—let you safeguard all 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 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 varnas 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. Rule this entire, undisturbed, ancestral kingdom, free from thorns, in accordance with your own dharma, O knower of dharma, together with your kinsmen. Let all the ministers, along with the priests and Vasiṣṭha, skilled in mantras, anoint you as king right here. Once you are consecrated by us, go forth to govern Ayodhyā, having conquered the worlds with your might, like Indra with the Maruts. By repaying the three debts, burning away the wicked, gratifying friends with desires, you alone should rule over me here. Today, may your true friends rejoice at your consecration, and may your ill-wishers, filled with fear, flee in all ten directions. Wipe away the reproach upon my mother and myself, O best of men, and today protect our father there from sin. With my head bowed, I beg you: show compassion to me and to all our relatives, as the great Lord does to all beings. But if, having set this aside, you still choose to go to the forest, then I too will go with you.” Though Bharata, tormented and pleading, bowed his head, steadfast Rāma did not resolve to return, remaining firm in his father’s command. Seeing such wondrous steadfastness in Rāghava, the people, though sorrowful that he would not return to Ayodhyā, felt joy at his unwavering resolve. Then the priests, the beloveds of the city elders, and the mothers, their eyes filled with tears, praised Bharata as he spoke thus, and together entreated Rāma. Thus concludes the one hundred and sixth sarga in the glorious Ayodhyā Kāṇḍa of the ancient and revered Rāmāyaṇa composed by Vālmīki. Once more, as Bharata spoke in this way, Rāma—the illustrious elder brother of Lakṣmaṇa, honored among his kin—replied to him: “What you have said is fitting, for you are indeed the son of Daśaratha and the noble Kaikeyī, O best among kings. Long ago, brother, our father, when marrying your mother, heard from your maternal grandfather of the unparalleled royal dowry. In the battle between gods and demons, your mother’s father, the king, delighted, granted her a boon, being well-pleased. Then, having received that promise, your renowned mother, O best of men, asked the king for two boons. She requested your kingship, O tiger among men, and my exile; and the king then granted her those two boons as she desired. By my father’s command, O best of men, I too was bound to dwell in the forest for fourteen years, as a giver of boons. Thus I have come to this lonely forest, accompanied by Lakṣmaṇa and Sītā, steadfast in truth and in my father’s word. You too, O king among men, should likewise swiftly fulfill the command of our truthful father by accepting the consecration.