The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c9.s3.13.2

c9.s3.13.2

Lakṣmaṇa advises Râma to take instantaneous possession of the government, threatens dire civil war and talks of depopulating Ayodhyâ with sharp arrows and of despatching his father in case of opposition. Râma's mother Kauśalyâ, though devoted to her husband, seriously requests her son to consider Lakṣmaṇa's proposals.² When Râma meekly accepts exile, Lakṣmaṇa is beside with rage. "People will mark this thy forsaking of the kingdom for redeeming the vows of thy father with opprobrium." "Do thou perform the rites of installation with things necessary for benediction—do thou engage in these affairs—myself alone shall be able by force to thwart the opposition of the kings."' Râma, however, explains that Daśaratha was the lord and master of all people and might do what he liked.⁴ This, however, was not the view of the minister Sumantra when he reproved Kaikeyī saying, ". . . the princes will obtain the kingdom one after another according to age,—this custom it is your study to render nugatory even while the lord of the Ikṣvâku race is still alive. . . . . . No Brâhmaṇa will dwell in your dominion."⁵ When Râma has departed for the forest and the ministers, assembled, request Bharata to "become our king," the latter replies, ". . . In our line it is over fit for the first-born alone to perform the task of government . . ." He must bring Râma back." Later when a huge assembly again presses the crown on him he reiterates that “ First-born, foremost in merit, righteous-souled . . . .