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[Full title: Section III: Exile of Rama; (C) Kaikeyi鈥檚 attempt to call back Rama]

According to the Paumacariya, Rama along with Sita and Laksmana proceeds towards (avaradisam vaccanta) the west from Ayodhya, enters the river Gambhira and the Pariyatra (Pariyatta) forest, crosses sojourns there. Some warriors who had accompanied him of their own accord go back to Ayodhya and report the news to Bharata. himself becomes a Thereupon Dasaratha crowns Bharata and he monk (32.7.27). Now Aparajita and Sumitra get distressed due to the separation from their husband and sons. Kaikeyi is unable to bear the sight of the grief of her co-wives. She sends Bharata and herself follows him to call back Rama. After meeting Rama, she admits her fault, weakness and lack of sagacity and begs his pardon. She further requests Rama to occupy the throne, because Bharata is merely a novice (Rajjam kerehi niyayam, Bharaho viya sikkhanio te; Mahila sahavacavala, adihapehi sahavamailla; Tam me khamahi puttaya, jam padikulam kayam tujjha 32.50.51). But Rama does not swerve from his promise like a true Ksatriya. He anoints Bharata there in the forest and resumes his journey towards the south. Bharata returns home and reigns over the land. He waits for the day when Rama would return and he (Bharata) would be able to shake off the burden of the kingdom and become a monk (32.96). On the other side Rama traversing the forest comes across some hermitages of the recluses (33 3). From there he proceeds to the Citrakuta hill and sojourns there for four months (33.11).

56 A CRITICAL STUDY OF PAUMACARIYAM According to the Valmiki Ramayana Sumantra escorts Rama, Sita and Laksmana in a chariot (2.40.12). They reach the river Tamasa (2.46), leave behind the citizens who voluntarily accompanied them, cross the rivers Tamasa (2.46.28), Vedasruti (2.49-50), Gomati and Syandika, reach Srangaberapura and cross the river Ganges in a boat with the help of Guha, a Nisada chief leaving behind Sumantra (2.52). Rama asks Laksmana to go back to Ayodhya but the latter does not. Then they reach Prayaga situated on the confluence of the Ganges and the Jamuna (2.54.5) and pay homage to Muni Bharadvaja. They further proceed to the Citrakuta hill (2.56.12). There they pay homage to Valmiki and sojourn in a hut (2.56.23). Now Sumantra reaches Ayodhya and reports himself to Dasaratha. Dasaratha desperately dies in sorrow of separation (2.64.77). Then Bharata is brought to Ayodhya from his maternal uncle's home (2.70). He rebukes his mother Kaikeyi and performs the last rites of his dead father (2. 77). He rejects the offer of kingship and goes to the Citrakuta hill along with his mothers and the royal paraphernalia to bring back Rama (2. 83. 6). He informs Rama of the death of their father, blames Kaikeyi and requests Rama to return and accept the throne. Kaikeyi is quite silent. She does not tell anything. Rama remains true to the words of his father (2. 105. 39). Jabali and Vasistha try to persuade Rama but in vain. On a request from Bharata, Rama gives away his sandals to the former (2. 112. 12). Bharata then returns to Ayodhya. He shifts his capital to Nandigrama and awaits the safe return of Rama (2. 115, 17). The Ramcharitmanas follows the Valmiki Ramayana with some alterations and innovations. At Srangaberapura, Sumantra requests Rama to return to Ayodhya, because Dasaratha wanted (2. 95) him to do so. Finding him unwilling, Sumantra again requests him to send back Sita (2. 96). Rama advises Sita to return, but she does not. Then follows the arrival of a Tapasa and his homage to Rama (2. 110). Tulasidasa further refers to the appearance of gods in the disguise of the Kolas and Kiratas and the construction of two cottages by them for the sojourn of Rama (2. 133). Bharata on advice from Vasistha places before Rama three alternatives viz. Rama and Laksmana along with Sita should return to Ayodhya and Bharata and Satrughna should go to the forest or Laksmana and Satrughna should return to Ayodhya and Bharata will go along with Rama or Rama along with Sita should go to Ayodhya and the remaining three brothers should go to the forest (2. 268-269). Janaka also comes there on that occasion (2.273). A divine element of bearing fruits by the trees is also referred to (2.278). Rama is ready

COMPARATIVE STUDY OF THE RAMA-STORY 57 to do as Bharata and the elders want him to. At this stage the gods. are perturbed for they suspect that Rama might return to Ayodhya and thus the mission might fail. Rama perceives it. He asks Bharata to accept the crown. Bharata obediently accepts his brother's command (2. 306-7). Rama then gives away his sandals to Bharata (2. 315-316). Kaikeyi is said to be repenting in her heart for her deeds when she sees Rama on the Citrakuta hill. When the messenger of Janaka arrives there, Kaikeyi² again laments over her mistakes. The Paumacariya (31-33. 40) agrees with the Paumacariya Vasudevahindi refers to the efforts of Bharata and Kaikeyi to call back Rama. Further it follows the Valmiki Ramayana, but it does not mention Guha, Bharadvaja, Valmiki and the Citrakuta hill. Here Bharata and his mother go to call back Rama. Rama consoles Bharata's mother but does not accept her request. He further advises Bharata not to censure his mother. The Paumacariu follows the Paumacariya It also mentions that Bharata's desire for renouncing the world is again disapproved by Dasaratha. Bharata goes of his own accord to bring back Rama (24. 7. 9). Kaikeyi follows him but she does not speak anything to Rama. On the other hand the poet depicts her as a jealous character who goes there to assert that the former decision of Rama's exile should hold (nam bhanai Bharahu tuhum au vanavasahim Rahau jau jau 24.9.8). The Trishashti Shalaka Purusha-caritra follows the Paumacariya It states also that Dasaratha (IV. p. 213) sends his officers to bring back Rama but Rama does not return Then Kaikeyi takes permission of Dasaratha and goes along with the ministers and Bharata to call back Rama (IV. p. 215). Dasaratha renounces the world after the returning' of Bharata. The Ramapurana of Bhattaraka Somasena. follows the Paumacariya, but mentions the name of the river as Bahu in place of Gambhira (p. 99). According to the Uttara-purana of Gunabhadra, Rama, once during the spring season, sojourns for some days at the Citrakuta garden along with his wife Sita (68. 126). Puspadanta follows Gunabhadra (Mahapurana, 71, 11, 16). There is no exile of Rama. In the Adhyatma Ramayana, Kaikeyi is remorseful of her malicious (2. 9. 56) designs which were aroused in her heart by her own folly and illusion. She requests Rama sojourning at the Citrakuta hill to pardon her (Krtam maya dustadhiya mayamohitacetasa; Ksmasva mama dauratmyam ksamasara hi sadhavah). Rama consoles her by informing 1. 'Lakhi Siya sahita sarala dou bhai kutila rani pachitani agahai. Avani Jamahi jacati Kaikei, mahi na bicu bidhi micu na dei-2. 252. 'Garai galani kutila Kaikeyi, kahi kahai kehi dusan u dei-2. 273. 20

58 A CRITICAL STUDY OF PAUMACARIYAM that she was impelled by himself to do so for the accomplishment of the work of the gods and so she was not to be held guilty (2. 9. 63-64). The Ananda Ramayana follows it (1. 6. 112-115). The Torave Ramayana (2.6) and the Ramalingamrta (12) follow the same." According to the Dharmakhanda ch. 38 of Skandapurana and Tattvasangraharamayana (2.11), Kaikeyi gets perturbed to see that the people of Ayodhya are in grief on account of the parting away of Rama. Her heart melts and she goes to Rama and requests him to come back (Rama-katha; by Dr. C. Bulke (First Edition)., p. 404, 2nd edition).