Ministers Urge Vasistha to Crown Ruler
Ayodhyakanda - Sarga 67
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Ayodhyakanda - Sarga 67
Explore the chaos of a kingless Ayodhya as ministers urge Vasistha to crown a new ruler. Witness the vital role of kings like Rama in upholding dharma, safety, and prosperity in ancient India.
That night in Ayodhya (the capital city) stretched interminably, filled with sobbing people rendered cheerless by their lamentations. When the night finally ended and the sun rose the next day, the brahmins (priests) who perform royal investiture gathered in the sabha (assembly hall).
Among the gathered brahmins were:
Markandeya
Maudgalya
Vamadeva
Kashyapa
Katyayana
Gautama
Jabali (of great renown)
These brahmins, along with the amatyas (ministers), approached Vasistha, the chief purohita (royal priest) of the king. They expressed different opinions on the matter of succession, each offering their wisdom on the pressing issue at hand.
The assembly of ministers then commented on the current situation:
"While Maharaja (great king) Dasharatha died on account of grief over separation from his son and rejoined the pancha tatvas (five elements), the sorrowful night seemed like a hundred years for us. The great king has attained svarga (heaven), Rama has taken refuge in the aranya (forest), and the brilliant Lakshmana has gone with him. Both Bharata and Shatrughna, parantapau (destroyers of enemies), are at the beautiful nagara (city) of Rajagriha in the Kekaya kingdom, residing in their maternal grandfather's palace."
Concerned about the state of the kingdom, they urged:
"Therefore, let someone from the vamsha (lineage) of Ikshvaku be appointed raja (king) right now. Without a king, our rashtra (country) will face vinasha (destruction). In an arajaka (kingless) land, even a handful of bija (seeds) will not sprout. Putras (sons) and bharyas (wives) will not obey the pita (father), the head of the kula (family)."
In a land without a raja, even nature itself withdraws its blessings:
"Where there is no king, the thunderous meghas (clouds) garlanded by vidyut (lightning) no longer water the mahi (earth) with divya (celestial) showers. In such a country, even a handful of bija (seeds) will not be sown."
Furthermore, the breakdown of samajik vyavastha (social order) follows:
"In a kingless kingdom, neither putra (son) nor bharya (wife) will obey the pita (father)."
The absence of a king leads to arthik patan (economic decay) and naitik hrās (moral decline):
"In an arajaka (kingless) state, dhana (wealth) cannot be preserved, no wife would stay with her husband. There is one more cause for great vipatti (peril): there is no place for satya (truth) in a country where there is no king."
Consequently, cultural and religious practices suffer:
"In a country without a king, people do not build sabhas (assembly halls), ramya udyanas (delightful gardens), or punya grihas (sacred edifices like temples)."
Even the most pious are affected:
"Self-controlled brahmins well-versed in the adhyayana (study) of Vedas and strict followers of tapas (austerity) will not conduct yajnas (sacrificial ceremonies)."
The absence of a king impacts various aspects of society:
Wealthy brahmins no longer offer abundant dakshina (gifts) to officiating priests in maha yajnas (great sacrifices).
Natas (actors), nartakas (dancers), and utsavas (celebrations) promoting the welfare of the rashtra do not prosper.
Those engaged in vyavahara (lawsuits) will not succeed in their cases.
Kathakars (storytellers) no longer entertain their rasikas (appreciative audiences).
Young kumaris (maidens) adorned with hema (golden) ornaments no longer gather in pleasure gardens for sandhya (evening) recreation.
Kaamuka (pleasure-seeking) men no longer drive swift ratha (chariots) with women to the aranya (forests) for vihar (recreation).
Wealthy people engaged in krishi (farming) and go-raksha (cattle protection) cannot sleep safely with dwara (doors) wide open.
Majestic kunjaras (elephants) of shasti hayanas (sixty years of age), their visanas (tusks) adorned with ghanta (bells), no longer wander on the rajamarga (royal highways).
In a kingdom without a ruler, even the military loses its prowess:
"In a country without a king, the sounds of ceaseless ishvastra (arrow and weapon) practice are no longer heard. The tala-nirghosha (clapping of the bowstring against the leather guard) of archers shooting arrows falls silent."
Moreover, commerce and travel become perilous:
"Vaniks (merchants) travelling long distances with several kinds of panya (marketable goods) cannot go safely on their way."
The absence of a king affects even the most devoted spiritual practitioners:
"A vashi (self-controlled) muni (ascetic) who normally moves alone, contemplating on the atman (higher self), no longer wanders or rests in inns."
Furthermore, the text emphasizes how a kingless state leads to chaos:
"In a country where there is no king, no one can own anything, and like matsya (fish), people devour one another ceaselessly."
Additionally, even the wayward are kept in check by a king's presence:
"Those disregarding the bounds of morality, atheists dispelling doubts, even they adopt the virtuous path out of fear when subjected to rajadanda (royal punishment)."
The text then shifts to extolling the virtues and importance of a righteous king:
"The king is the source for protecting satya (truth) and dharma (righteousness) of a country, like the eye which perpetually watches over the welfare of the body."
The king is portrayed as the embodiment of various virtues:
"The raja is the protector of truth and righteousness, of men of good kulas (families). He is mata (mother), pita (father), and the one who renders hita (welfare) to the people."
The king also serves as a symbol of recognition for his subjects:
"The dhvaja (pennant) is a mark of identification for a chariot, smoke for fire. We are all recognized by the pennant (magnanimity) of the king."
The text elevates the status of a righteous king to that of divine beings:
"The king with his excellent vrita (conduct) surpasses mighty Yama (god of death), Vaisravana (god of wealth), Indra (king of gods), and Varuna (god of waters)."
This comparison emphasizes the king's role in maintaining cosmic order. Without a king to distinguish between good and evil:
"This world would have been enveloped by tamas (darkness). Nothing could have been known."
Just as rivers flow into the sea, people look to the king for guidance:
"Just as rivers without water, forests without vegetation, and cows without cowherds are useless, so is a country without a king."
The assembly concludes by addressing the chief priest, Vasistha:
"O Vasistha, best of dvijas (twice-born), considering all that has happened and knowing that a rajya (kingdom) without a king is like an aranya (forest), you yourself consecrate a generous son from the Ikshvaku vamsha (lineage) as our raja."
This concludes the Sixty Seventh chapter (sarga) of Ayodhyakanda, the second book of the Ramayana, the great epic composed by the sage Valmiki.