The wedding of Sītā and Rāma and Their farewell
Chhands
cali lyāi sītahi sakhīṃ sādara saji sumaṃgala bhāminīṃ.
navasapta sājēṃ suṃdarī saba matta kuṃjara gāminīṃ..
kala gāna suni muni dhyāna tyāgahiṃ kāma kōkila lājahīṃ.
maṃjīra nūpura kalita kaṃkana tāla gatī bara bājahīṃ..
Equipping themselves with auspicious materials Sītā’s companions and other ladies conducted Her to the pavilion with due honour; each of them was lovely of form and had practised all the sixteen forms of adornment and moved with the grace of an elephant in rut. At the sound of their melodious strains the sages felt obliged to give up their meditation, and love’s own cuckoos were abashed. Their ornaments for the toes and ankles and the charming bangles on their wrists produced a delightful sound keeping tune with their songs.
Dohas
sōhati banitā bṛṃda mahu sahaja suhāvani sīya.
chabi lalanā gana madhya janu suṣamā tiya kamanīya..322.. [1-322]
Sītā in Her native loveliness shone forth among the bevy of ladies as a charming personification of Beauty in the midst of the Graces.
Chaupais
siya suṃdaratā barani na jāī. laghu mati bahuta manōharatāī..
āvata dīkhi barātinha sītā..rūpa rāsi saba bhāomti punītā.. [1-322-1]
sabahi manahiṃ mana kiē pranāmā. dēkhi rāma bhaē pūranakāmā..
haraṣē dasaratha sutanha samētā. kahi na jāi ura ānaomdu jētā.. [1-322-2]
sura pranāmu kari barasahiṃ phūlā. muni asīsa dhuni maṃgala mūlā..
gāna nisāna kōlāhalu bhārī. prēma pramōda magana nara nārī.. [1-322-3]
ēhi bidhi sīya maṃḍapahiṃ āī. pramudita sāṃti paḍhahiṃ munirāī..
tēhi avasara kara bidhi byavahārū. duhu kulagura saba kīnha acārū.. [1-322-4]
Sītā’s elegant form baffles all description: so poor is my wit and so surpassing Her charm. When the members of the bridegroom’s party saw Sītā approach, a veritable storehouse of beauty and spotless in everyway, all greeted Her from the core of their heart. At the sight of Jānakī Rāma had His heart’s desire fulfilled. King Daśaratha with all his other sons was filled with delight; the joy of their heart could not be expressed. The gods made obeisance and rained down flowers; while the sages uttered their benedictions, which were the source of all blessings. The songs that the ladies sang, combined with the sound of kettledrums, produced a loud symphony; men and women both were lost in love and rejoicing. In this manner Sītā entered the pavilion, while great sages recited propitiatory texts in great joy. The two family preceptors (Vasiṣṭha and Śatānanda) performed all the religious rites and ceremonies and observed the family customs.
Chhands
ācāru kari gura gauri ganapati mudita bipra pujāvahīṃ.
sura pragaṭi pūjā lēhiṃ dēhiṃ asīsa ati sukhu pāvahīṃ..
madhuparka maṃgala drabya jō jēhi samaya muni mana mahu cahaiṃ.
bharē kanaka kōpara kalasa sō saba liēhiṃ paricāraka rahaiṃ..1.. [1-322-1]
kula rīti prīti samēta rabi kahi dēta sabu sādara kiyō.
ēhi bhāomti dēva pujāi sītahi subhaga siṃghāsanu diyō..
siya rāma avalōkani parasapara prēma kāhu na lakhi parai..
mana buddhi bara bānī agōcara pragaṭa kabi kaisēṃ karai..2.. [1-322-2]
Having observed the family customs the Gurus (Vasiṣṭha and Śatānanda) in great joy directed the Brāhmaṇas to worship Goddess Gaurī and Her son Gaṇeśa; the gods accepted the homage in visible form and gave their blessing with great delight. Whatever auspicious article such as a mixture of honey* etc., the sages mentally sought at any particular moment, attendants stood ever ready with gold trays and pitchers full of that substance. The sun-god himself lovingly pointed out the family usages, which were all scrupulously observed. Having thus caused Sītā to worship the gods, the sages assigned Her a beautiful throne. The mutual love with which Sītā and Rāma regarded each other could not be perceived by anyone. It was beyond the reach of the best mind, intellect and speech; how then, could the poet express it?
- * The mixture referred to above, which is known by the name of ‘Madhuparka, is usually composed of curds, clarified butter, water, honey and sugar. It is a respectful offering made to a guest or to the bridegroom on his arrival at the door of the bride’s father.
Dohas
hōma samaya tanu dhari analu ati sukha āhuti lēhiṃ.
bipra bēṣa dhari bēda saba kahi bibāha bidhi dēhiṃ..323.. [1-323]
While oblations were offered to the sacred fire, the fire-god in person accepted the offerings with great delight; and the Vedas in the guise of Brāhmaṇas directed the procedure of the nuptial ceremony.
Chaupais
janaka pāṭamahiṣī jaga jānī. sīya mātu kimi jāi bakhānī..
sujasu sukṛta sukha sudaṃratāī. saba samēṭi bidhi racī banāī.. [1-323-1]
samau jāni munibaranha bōlāī. sunata suāsini sādara lyāī..
janaka bāma disi sōha sunayanā. himagiri saṃga bani janu mayanā.. [1-323-2]
kanaka kalasa mani kōpara rūrē. suci suṃgadha maṃgala jala pūrē..
nija kara mudita rāyaom aru rānī. dharē rāma kē āgēṃ ānī.. [1-323-3]
paḍhahiṃ bēda muni maṃgala bānī. gagana sumana jhari avasaru jānī..
baru bilōki daṃpati anurāgē. pāya punīta pakhārana lāgē.. [1-323-4]
What words can describe the world-renowned queen-consort of Janaka and Sītā’s mother? The Creator had exhausted in fashioning her all the bright glory, virtue, joy and beauty. Perceiving the appropriate time, the great sages sent for her; and in response to their call married women whose hasbands were alive brought her with due honour. Queen Sunayanā shone forth to Janaka’s left even as Mainā beside Himavān (the mountain-king). The king and queen joyfully brought and placed with their own hands gold vases and beautiful trays of jewels filled with holy, scented and auspicious water before Śrī Rāma. The sages recited the Veda in joyous tones and at the proper time flowers rained down from the heavens. The royal couple were enraptured to behold the Bridegroom and began to wash His holy feet.
Chhands
lāgē pakhārana pāya paṃkaja prēma tana pulakāvalī.
nabha nagara gāna nisāna jaya dhuni umagi janu cahu disi calī..
jē pada sarōja manōja ari ura sara sadaiva birājahīṃ.
jē sakṛta sumirata bimalatā mana sakala kali mala bhājahīṃ..1.. [1-323-1]
jē parasi munibanitā lahī gati rahī jō pātakamaī.
makaraṃdu jinha kō saṃbhu sira sucitā avadhi sura baranaī..
kari madhupa mana muni jōgijana jē sēi abhimata gati lahaiṃ.
tē pada pakhārata bhāgyabhājanu janaku jaya jaya saba kahai..2.. [1-323-2]
bara kuaomri karatala jōri sākhōcāru dōu kulagura karaiṃ.
bhayō pānigahanu bilōki bidhi sura manuja muni āomnada bharaiṃ..
sukhamūla dūlahu dēkhi daṃpati pulaka tana hulasyō hiyō.
kari lōka bēda bidhānu kanyādānu nṛpabhūṣana kiyō..3.. [1-323-3]
himavaṃta jimi girijā mahēsahi harihi śrī sāgara daī.
timi janaka rāmahi siya samarapī bisva kala kīrati naī..
kyōṃ karai binaya bidēhu kiyō bidēhu mūrati sāvaomrī.
kari hōma bidhivata gāomṭhi jōrī hōna lāgī bhāvaomrī..4.. [1-323-4]
They began to love Śrī Rāma’s lotus-feet; their whole frame was thrilled with emotion. The sounds of singing and kettledrums and shouts of victory in the heavens as well as in the city overflowed as it were in all direction . The lotus-feet that ever sparkle in the lake of Śiva’s bosom, by thinking of which even for once the mind gets purified and all the impurities of the Kali age are driven away, by whose touch the sage Gautama’s wife, who was full of sin, attained salvation, whose nectar in the form of the river Gaṅgā adorns Śambhu’s head and is declared by the gods as the holiest of the holy, and by resorting to which with their bee-like minds sages and mystics attain the goal of their liking, it is those very feet that the most lucky Janaka washed amidst shouts of victory from all corners. Joining the palms of the Bride and the Bridegroom, both the family priests recited the genealogy of the two families; and perceiving that the Bridegroom had accepted the Bride’s hand, Brahma and the other divinities as well as men and sages were filled with delight. As the king and queen gazed on the Bridegroom, who was the very fountain of joy, the hair on their body stood erect, while their heart was filled with rapture. And having gone through all the rites sanctioned either by the Vedas or by family usage, the glorious King Janaka gave his Daughter to the Bridegroom. As Himavān gave away Girijā to the great Lord Śiva, and the deity presiding over seas bestowed Śrī on Hari, so did Janaka give Sītā to Rāma and thereby earned fair renown of an unprecedented character. King Videha (Janaka) was unable to make any supplication, since that Prince (Śrī Rāma) of swarthy complexion had justified his name (Videha) by making him forget everything about his body. When oblations had been offered to the sacred fire with due rite, the ends of garments of the Bride and the Bridegroom were tied together (as a token of their indissoluble union) and the couple began to circumambulate the fire (in order to show that the two had been united in the presence of the fire-god as a witness).
Dohas
jaya dhuni baṃdī bēda dhuni maṃgala gāna nisāna.
suni haraṣahiṃ baraṣahiṃ bibudha surataru sumana sujāna..324.. [1-324]
At the sound of the huzzas, the praises sung by the bards, the recitation of the Vedic texts, the din of the festal songs and the beating of kettledrums the wise immortals rejoiced and rained down flowers from the trees of paradise
Chaupais
kuaomru kuaomri kala bhāvaomri dēhīṃ..nayana lābhu saba sādara lēhīṃ..
jāi na barani manōhara jōrī. jō upamā kachu kahauṃ sō thōrī.. [1-324-1]
rāma sīya suṃdara pratichāhīṃ. jagamagāta mani khaṃbhana māhīṃ .
manahu madana rati dhari bahu rūpā. dēkhata rāma biāhu anūpā.. [1-324-2]
darasa lālasā sakuca na thōrī. pragaṭata durata bahōri bahōrī..
bhaē magana saba dēkhanihārē. janaka samāna apāna bisārē.. [1-324-3]
pramudita muninha bhāvaomrī phērī. nēgasahita saba rīti nibērīṃ..
rāma sīya sira sēṃdura dēhīṃ. sōbhā kahi na jāti bidhi kēhīṃ.. [1-324-4]
aruna parāga jalaju bhari nīkēṃ. sasihi bhūṣa ahi lōbha amī kēṃ..
bahuri basiṣṭha dīnha anusāsana. baru dulahini baiṭhē ēka āsana.. [1-324-5]
The Bride and Bridegroom performed the circumambulation with charming paces; while all present feasted their admiring gaze on the spectacle. The lovely couple was beyond description; whatever comparison might be suggested would fall short of the reality. Lovely images of Rāma and Sītā were reflected on the pillars of jewels and shone as if Love and his consort, Rati, witnessed Śrī Rāma’s matchless wedding appearing in numerous forms. Their curiosity and bashfulness were equally great; that is why they revealed themselves and went out of sight again and again. All the spectators were enraptured; like Janaka they forgot all about themselves. Joyously the sages bade the Bride and Bridegroom pace round the fire and accomplished all the rites including the ceremonial gifts, Śrī Rāma applied the vermilion to Sītā’s forehead, a sight the charm of which was altogether beyond description. It seemed as if with a lotus surcharged with reddish pollen a serpent thirsting for nectar decorated the moon. Then Vasiṣṭha gave the direction and the Bride and Bridegroom sat together on the same seat.
Chhands
baiṭhē barāsana rāmu jānaki mudita mana dasarathu bhaē.
tanu pulaka puni puni dēkhi apanēṃ sukṛta surataru phala naē..
bhari bhuvana rahā uchāhu rāma bibāhu bhā sabahīṃ kahā.
kēhi bhāomti barani sirāta rasanā ēka yahu maṃgalu mahā..1.. [1-324-1]
taba janaka pāi basiṣṭha āyasu byāha sāja saomvāri kai.
māomḍavī śrutikīrati uramilā kuaomri laīṃ haomkāri kē..
kusakētu kanyā prathama jō guna sīla sukha sōbhāmaī.
saba rīti prīti samēta kari sō byāhi nṛpa bharatahi daī..2.. [1-324-2]
jānakī laghu bhaginī sakala suṃdari sirōmani jāni kai.
sō tanaya dīnhī byāhi lakhanahi sakala bidhi sanamāni kai..
jēhi nāmu śrutakīrati sulōcani sumukhi saba guna āgarī.
sō daī ripusūdanahi bhūpati rūpa sīla ujāgarī..3.. [1-324-3]
anurupa bara dulahini paraspara lakhi sakuca hiyaom haraṣahīṃ.
saba mudita suṃdaratā sarāhahiṃ sumana sura gana baraṣahīṃ..
suṃdarī suṃdara baranha saha saba ēka maṃḍapa rājahīṃ.
janu jīva ura cāriu avasthā bimuna sahita birājahīṃ..4.. [1-324-4]
Śrī Rāma and Princess Jānakī sat together on a costly seat and King Daśaratha was glad of heart to see them. Joy thrilled along his veins again and again as he perceived the wish-yielding tree of his meritorious deeds bear new fruits. There was rejoicing all over the universe; everyone proclaimed that Śrī Rāma’s wedding had been accomplished . With one tongue how could anyone describe in full the joy which knew no bounds? Then, receiving Vasiṣṭha’s order, Janaka sent for the other three princesses, Māṇḍavī, Śrutakīrti and Urmilā, each clad in a bride’s attire. The eldest daughter of his younger brother Kuśaketu, who was an embodiment of goodness, virtue, joy and beauty, he gave in marriage to Bharata after performing every rite with love. Jānakī’s younger sister (Urmilā), whom he knew to be the crest-jewel of charming girls, Janaka gave in marriage to Lakṣmaṇa with all honour. Finally the bright-eyed and fair-faced princess Śrutakīrti, who was a mine of all virtues and was well-known for her beauty and amiability, the king gave to Ripusūdana. When each pair of bride and bridegroom saw that they were wellmatched with each others*, they felt shy, but rejoiced in their heart of hearts; everyone joyfully applauded the beauty of each pair, while the gods rained down flowers. All the lovely brides with their handsome bridegrooms shone forth in the same pavilion as though the four states of consciousness (viz., waking, dream, sound sleep and absorption into Brahma) with the phase of the soul presiding over each gleamed all at once of the heart of an individual.
- * Rāma and Bharata, who had a swarthy complexion were united with Sītā and Māṇḍavī respectively (who were both fair in complexion); while Lakṣmaṇa and Śatrughna (who were fair of hue) were married with Urmilā and Śrutakīrti (both of whom were swarthy of complexion).
Dohas
mudita avadhapati sakala suta badhunha samēta nihāri.
janu pāra mahipāla mani kriyanha sahita phala cāri..325.. [1-325]
The king of Ayodhyā was delighted to see his four sons with their brides, as though that jewel of monarchs had realized the four ends of life, (viz., worldly riches, religious merit, sensuous enjoyment and Liberation) alongwith the four processes of their realization (viz., sacrificial performances, piety, practice of Yoga and spiritual exercise).
Chaupais
jasi raghubīra byāha bidhi baranī. sakala kuaomra byāhē tēhiṃ karanī..
kahi na jāi kachu dāija bhūrī. rahā kanaka mani maṃḍapu pūrī.. [1-325-1]
kaṃbala basana bicitra paṭōrē. bhāomti bhāomti bahu mōla na thōrē..
gaja ratha turaga dāsa aru dāsī. dhēnu alaṃkṛta kāmaduhā sī.. [1-325-2]
bastu anēka karia kimi lēkhā. kahi na jāi jānahiṃ jinha dēkhā..
lōkapāla avalōki sihānē. līnha avadhapati sabu sukhu mānē.. [1-325-3]
dīnha jācakanhi jō jēhi bhāvā. ubarā sō janavāsēhiṃ āvā..
taba kara jōri janaku mṛdu bānī. bōlē saba barāta sanamānī.. [1-325-4]
All the other princes were married according to the same rites as have been described in the case of Śrī Rāma’s marriage. The richness of the dowry was beyond description; the whole pavilion was packed with gold and jewels. There were a number of shawls, linen and silk of various colours and designs and of immense value, elephants, chariots, horses, men-servants and maid-servants and cows adorned with ornaments and vying with the cow of plenty and many other things which were more than one could count and defied description. They alone who saw the dowry could have some idea of it; even the guardians of the different realms regarded it with envy. The king of Ayodhyā gladly accepted it all and gave to the beggars whatever they liked; only that which was left was taken to the lodgings of the bridegroom’s party. Then with joined palms Janaka honoured the whole bridegroom’s party and spoke in gentle tones.
Chhands
sanamāni sakala barāta ādara dāna binaya baḍaāi kai.
pramudita mahā muni bṛṃda baṃdē pūji prēma laḍaāi kai..
siru nāi dēva manāi saba sana kahata kara saṃpuṭa kiēom.
sura sādhu cāhata bhāu siṃdhu ki tōṣa jala aṃjali diēom..1.. [1-325-1]
kara jōri janaku bahōri baṃdhu samēta kōsalarāya sōṃ.
bōlē manōhara bayana sāni sanēha sīla subhāya sōṃ..
saṃbaṃdha rājana rāvarēṃ hama baḍaē aba saba bidhi bhaē.
ēhi rāja sāja samēta sēvaka jānibē binu gatha laē..2.. [1-325-2]
ē dārikā paricārikā kari pālibīṃ karunā naī.
aparādhu chamibō bōli paṭhaē bahuta hauṃ ḍhīṭyō kaī..
puni bhānukulabhūṣana sakala sanamāna nidhi samadhī kiē.
kahi jāti nahiṃ binatī paraspara prēma paripūrana hiē..3.. [1-325-3]
bṛṃdārakā gana sumana barisahiṃ rāu janavāsēhi calē.
duṃdubhī jaya dhuni bēda dhuni nabha nagara kautūhala bhalē..
taba sakhīṃ maṃgala gāna karata munīsa āyasu pāi kai.
dūlaha dulahininha sahita suṃdari calīṃ kōhabara lyāi kai..4.. [1-325-4]
Having honoured the whole bridegroom’s party with courtesy, gifts, supplication and compliments, King Janaka joyfully paid his homage to and greeted the great sages after bestowing his loving attention on them. Bowing his head and invoking the gods he addressed them all with joined palms, “Gods and holy men seek one’s love alone; can the ocean be propitiated by offering as much water as can be held within one’s palms?” Again, with joined palms Janaka and his younger brother (Kuśaketu) submitted to the King of Kosala in winning words full of affection, courtesy and sincerity, “By our connection with you, O king, we have now been exalted in every respect; alongwith this kingdom and all that we possess pray look upon us both as your slaves purchased without any consideration. Taking these girls as your hand-maidens foster them with your unremitting kindness. Pardon me my offence; it was too presumptuous on my part to have called you here.” The ornament of the solar race, King Daśaratha, in his turn flooded the bride’s father with all kinds of honour. The courtesy they showed to each other was past all telling; for their hearts overflowed with love. Hosts of gods rained down flowers and King Daśaratha proceeded to the palace where he and his party had been lodged amidst the crash of kettledrums, shouts of victory and the chanting of Vedic texts. There was much rejoicing both in the heavens and in the city. Then, receiving orders from the chief of sages, Vasiṣṭha, the lovely companions of the brides conducted them alongwith the bridegrooms to the apartment where the guardian deities of the family had been installed for worship during the wedding days.
Dohas
puni puni rāmahi citava siya sakucati manu sakucai na.
harata manōhara mīna chabi prēma piāsē naina..326.. [1-326]
Again and again did Sītā gaze on Śrī Rāma and shrink out of modesty; her heart however, refused to shrink. Her charming eyes, athirst with love, outshone the fish.(326)
Chaupais
syāma sarīru subhāyaom suhāvana. sōbhā kōṭi manōja lajāvana..
jāvaka juta pada kamala suhāē. muni mana madhupa rahata jinha chāē.. [1-326-1]
pīta punīta manōhara dhōtī. harati bāla rabi dāmini jōtī..
kala kiṃkini kaṭi sūtra manōhara. bāhu bisāla bibhūṣana suṃdara.. [1-326-2]
pīta janēu mahāchabi dēī. kara mudrikā cōri citu lēī..
sōhata byāha sāja saba sājē. ura āyata urabhūṣana rājē.. [1-326-3]
piara uparanā kākhāsōtī. duhu āomcaranhi lagē mani mōtī..
nayana kamala kala kuṃḍala kānā. badanu sakala sauṃdarja nidhānā.. [1-326-4]
suṃdara bhṛkuṭi manōhara nāsā. bhāla tilaku ruciratā nivāsā..
sōhata mauru manōhara māthē. maṃgalamaya mukutā mani gāthē.. [1-326-5]
Rāma’s swarthy form was naturally graceful; His beauty put to shame millions of Cupids. Dyed with red lac, His lotus-feet, which ever attracted the bee-like minds of sages, looked most lovely. His sacred and charming yellow loin-cloth outshone the rising sun as well as the lightning. The girdle round His waist together with the sweet-sounding small bells was soul-enchanting; His long arms were adorned with beautiful ornaments. The yellow sacred thread greatly enhanced His charm; while the ring on His finger would ravish all hearts. Beautified with all sorts of wedding adornments He looked most charming; His broad chest was adorned with appropriate ornaments. He had a yellow scarf with fringes of pearls and gems slung partly under His right armpit and partly across His left shoulder. He had a pair of lotus-like eyes and beautiful pendants dangling from the lobes of his ears; while His countenance was a storehouse of all comeliness. He had lovely eyebrows and a charming nose; while the sacred mark on His forehead was an abode of loveliness. And His head was adorned with a beautiful wedding crown which had auspicious pearls and gems strung together and woven into it.
Chhands
gāthē mahāmani maura maṃjula aṃga saba cita cōrahīṃ.
pura nāri sura suṃdarīṃ barahi bilōki saba tina tōrahīṃ..
mani basana bhūṣana vāri ārati karahiṃ maṃgala gāvahiṃ.
sura sumana barisahiṃ sūta māgadha baṃdi sujasu sunāvahīṃ..1.. [1-326-1]
kōhabarahiṃ ānē kuara kuari suāsininha sukha pāi kai.
ati prīti laukika rīti lāgīṃ karana maṃgala gāi kai..
lahakauri gauri sikhāva rāmahi sīya sana sārada kahaiṃ.
ranivāsu hāsa bilāsa rasa basa janma kō phalu saba lahaiṃ..2.. [1-326-2]
nija pāni mani mahu dēkhiati mūrati surūpanidhāna kī.
cālati na bhujaballī bilōkani biraha bhaya basa jānakī..
kautuka binōda pramōdu prēmu na jāi kahi jānahiṃ alīṃ.
bara kuaomri suṃdara sakala sakhīṃ lavāi janavāsēhi calīṃ..3.. [1-326-3]
tēhi samaya sunia asīsa jahaom tahaom nagara nabha ānaomdu mahā.
ciru jiahu jōrīṃ cāru cārayō mudita mana sabahīṃ kahā..
jōgīndra siddha munīsa dēva bilōki prabhu duṃdubhi hanī.
calē haraṣi baraṣi prasūna nija nija lōka jaya jaya jaya bhanī..4.. [1-326-4]
Precious gems had been strung together and woven into the lovely wedding crown and each of His limbs ravished the heart. At the sight of the bridegroom (Śrī Rāma) the women of the city as well as pretty celestial ladies all tore blades of grass (in order to avert the evil eye). After scattering about Him gems, raiment and ornaments they waved lights around Him and sang festal songs. The gods rained down flowers; while bards, panegyrists and rhapsodists uttered His praises. Married women, whose husbands were alive, happily brought the brides and bridegrooms to the apartment reserved for the tutelary deities, and with festal songs they most lovingly began to perform customary rites. Goddess Gaurī Herself taught Rāma how to offer a morsel of food to Sītā; while Śāradā urged Sītā to do likewise with Rāma. The whole gynaeceum was absorbed in the delight of merry-making; everyone enjoyed the fruit of her birth. In the gems on Her hand Jānakī saw the reflection of Śrī Rāma, the repository of beauty; hence She dared not move Her arm or eyes for fear of losing sight of Him. The rapture and love that characterized the gaiety and mirth of the occasion surpassed all telling; Sītā’s companions alone knew them. They escorted all the four charming couples to the palace assigned to King Daśaratha and his party. At that moment blessings might be heard on all sides and there was great exultation in the city as well as in the heavens. Everyone exclaimed with a delighted heart, “Long live the four lovely couples!” Great Yogīs, Siddhas, eminent sages and divinities sounded their kettledrums on beholding the Lord; and raining down flowers and crying “Victory, victory, victory” they gladly returned, each to his own realm
Dohas
sahita badhūṭinha kuaomra saba taba āē pitu pāsa.
sōbhā maṃgala mōda bhari umagēu janu janavāsa..327.. [1-327]
Then all the four princes with their brides approached their father. It appeared at that time as if the lodgings of the bridegroom’s party overflowed with beauty, felicity and joy
Chaupais
puni jēvanāra bhaī bahu bhāomtī. paṭhaē janaka bōlāi barātī..
parata pāomvaḍaē basana anūpā. sutanha samēta gavana kiyō bhūpā.. [1-327-1]
sādara sabakē pāya pakhārē. jathājōgu pīḍhanha baiṭhārē..
dhōē janaka avadhapati caranā. sīlu sanēhu jāi nahiṃ baranā.. [1-327-2]
bahuri rāma pada paṃkaja dhōē. jē hara hṛdaya kamala mahu gōē..
tīniu bhāī rāma sama jānī. dhōē carana janaka nija pānī.. [1-327-3]
āsana ucita sabahi nṛpa dīnhē. bōli sūpakārī saba līnhē..
sādara lagē parana panavārē. kanaka kīla mani pāna saomvārē.. [1-327-4]
Then there was a banquet with a rich variety of dishes, to which Janaka invited all the members of the bridegroom’s party. Carpets of incomparable beauty were spread on the way as King Daśaratha sallied forth with his sons. The feet of all were reverently washed and then they were seated on wooden seats according to their rank. Janaka laved the feet of Daśaratha, King of Ayodhyā; his courtesy and affection were past telling. He then bathed Śrī Rāma’s lotus-feet, that are enshrined in the lotus-like heart of Śiva. Similarly he washed with his own hands the feet of the other three brothers also, treating them on a par with Śrī Rāma. King Janaka assigned an appropriarte seat to each guest and sent for all the cooks (for service). Leaves joined together so as to serve for plates were set before the guests with due reverence-leaves which were made of precious stones and had been joined with gold pins.
Dohas
sūpōdana surabhī sarapi suṃdara svādu punīta.
chana mahu saba kēṃ parusi gē catura suāra binīta..328.. [1-328]
Clever and polite cooks passed round, and in a trice they served all with curry and boiled rice mixed with clarified butter extracted from cows’ milk, all of which were pleasing and delicious and had been cooked with purity
Chaupais
paṃca kavala kari jēvana laagē. gāri gāna suni ati anurāgē..
bhāomti anēka parē pakavānē. sudhā sarisa nahiṃ jāhiṃ bakhānē.. [1-328-1]
parusana lagē suāra sujānā. biṃjana bibidha nāma kō jānā..
cāri bhāomti bhōjana bidhi gāī. ēka ēka bidhi barani na jāī.. [1-328-2]
charasa rucira biṃjana bahu jātī. ēka ēka rasa aganita bhāomtī..
jēvaomta dēhiṃ madhura dhuni gārī. lai lai nāma puruṣa aru nārī.. [1-328-3]
samaya suhāvani gāri birājā. haomsata rāu suni sahita samājā..
ēhi bidhi sabahīṃ bhaujanu kīnhā. ādara sahita ācamanu dīnhā.. [1-328-4]
Taking the five initial morsels as an oblation for the five vital airs the guests commenced dining, and were enraptured to hear songs full of raillery. Confections of various kinds, sweets as ambrosia and more delicious than one could describe, were served to them. Expert cooks then began to serve a variety of seasoned articles which were too numerous to be named. Of the four categories of food mentioned in the scriptures (viz., 1. that which can be directly swallowed, 2. that which must be masticated before it can be gulped, 3. that which can be licked with the tongue and 4. that which can be sucked) each comprised an indescribable variety of dishes. Similarly there were seasoned dishes of various kinds, having six different flavours, each flavour being exhibited in numberless varieties. As the dinner was in progress, women railed in melodious strains at men and women both, mentioning each by name. Even raillery at an opportune time is agreeable and welcome; King Daśaratha and his whole party felt amused to hear it. In this way the whole party dined and in the end they were all reverently supplied with water to rinse their mouth with.
Dohas
dēi pāna pūjē janaka dasarathu sahita samāja.
janavāsēhi gavanē mudita sakala bhūpa siratāja..329.. [1-329]
Offering betel-leaves in due form, Janaka paid his homage to King Daśaratha and his company; and the crown of all monarchs, Daśaratha, retired to his own apartments with a cheerful heart.
Chaupais
nita nūtana maṃgala pura māhīṃ. nimiṣa sarisa dina jāmini jāhīṃ..
baḍaē bhōra bhūpatimani jāgē. jācaka guna gana gāvana lāgē.. [1-329-1]
dēkhi kuaomra bara badhunha samētā. kimi kahi jāta mōdu mana jētā..
prātakriyā kari gē guru pāhīṃ. mahāpramōdu prēmu mana māhīṃ.. [1-329-2]
kari pranāma pūjā kara jōrī. bōlē girā amiaom janu bōrī..
tumharī kṛpāom sunahu munirājā. bhayau āju maiṃ pūranakājā.. [1-329-3]
aba saba bipra bōlāi gōsāīṃ. dēhu dhēnu saba bhāomti banāī..
suni gura kari mahipāla baḍaāī. puni paṭhaē muni bṛṃda bōlāī.. [1-329-4]
Everyday there was a new festival in the city; days and nights passed like a moment. The jewel of king, Daśaratha, woke up at a very early hour; and mendicants began to sing his praises. As he gazed upon the princes with their beautiful brides, the rapture of his soul was beyond all telling. Having finished his morning routine he called on his Guru with a heart full of exultation and love. Making obeisance to him and paying him his homage the king with joined palms addressed him in a voice steeped as it were in nectar, “Listen, O chief of sages: by your grace I have realized all my ambitions today. Now summoning all the Brāhmaṇas, O holy sir, present them with cows adorned in everyway.” On hearing these words the preceptor applauded the king and then sent for the troops of sages.
Dohas
bāmadēu aru dēvariṣi bālamīki jābāli.
āē munibara nikara taba kausikādi tapasāli..330.. [1-330]
Then came Vāmadeva, the celestial sage Nārada, Vālmīki, Jābāli, Viśvāmitra and hosts of other great sages given to austerities.
Chaupais
daṃḍa pranāma sabahi nṛpa kīnhē. pūji saprēma barāsana dīnhē..
cāri laccha bara dhēnu magāī. kāmasurabhi sama sīla suhāī.. [1-330-1]
saba bidhi sakala alaṃkṛta kīnhīṃ. mudita mahipa mahidēvanha dīnhīṃ..
karata binaya bahu bidhi naranāhū. lahēu āju jaga jīvana lāhū.. [1-330-2]
pāi asīsa mahīsu anaṃdā. liē bōli puni jācaka bṛṃdā..
kanaka basana mani haya gaya syaṃdana. diē būjhi ruci rabikulanaṃdana.. [1-330-3]
calē paḍhata gāvata guna gāthā. jaya jaya jaya dinakara kula nāthā..
ēhi bidhi rāma biāha uchāhū. sakai na barani sahasa mukha jāhū.. [1-330-4]
The king threw himself upon the ground before them all and worshipping them with love offered them seats of honour. Next he sent for four lakhs of cows, all as gentle and beautiful as the cow of plenty; and adorning them all in every possible way he gladly bestowed them upon the Brāhmaṇas. The king supplicated them in many ways and said, “It is only today that I have attained the fruit of my existence.” The delight of the solar race was glad to receive their blessings and then sent for beggars and bestowed on them, according to their liking, gold, wearing apparel, jewels, horses, elephants and chariots. Singing the king’s praises and saying, “Glory, glory, all glory to the lord of the solar race!” they all went away. In this way the rejoicing in connection with Śrī Rāma’s wedding was more than the thousand-mouthed serpent-king could not tell.
Dohas
bāra bāra kausika carana sīsu nāi kaha rāu.
yaha sabu sukhu munirāja tava kṛpā kaṭāccha pasāu..331.. [1-331]
Again and again the king bowed his head at the feet of Kauśika and said, “All this joy, O chief of sages, is a gift of your gracious looks.”
Chaupais
janaka sanēhu sīlu karatūtī. nṛpu saba bhāomti sarāha bibhūtī..
dina uṭhi bidā avadhapati māgā. rākhahiṃ janaku sahita anurāgā.. [1-331-1]
nita nūtana ādaru adhikāī. dina prati sahasa bhāomti pahunāī..
nita nava nagara anaṃda uchāhū. dasaratha gavanu sōhāi na kāhū.. [1-331-2]
bahuta divasa bītē ēhi bhāomtī. janu sanēha raju baomdhē barātī..
kausika satānaṃda taba jāī. kahā bidēha nṛpahi samujhāī.. [1-331-3]
aba dasaratha kahaom āyasu dēhū. jadyapi chāḍai na sakahu sanēhū..
bhalēhiṃ nātha kahi saciva bōlāē. kahi jaya jīva sīsa tinha nāē.. [1-331-4]
King Daśaratha extolled in everyway Janaka’s affection, amiability, affluence and doings. Every morning the King of Ayodhyā asked leave to return home; but each time Janaka would lovingly detain him. The royal guest received greater and enhanced attentions from day to day and was entertained in a thousand ways each day. The city witnessed a new rejoicing and festivity everyday; no one liked Daśaratha’s departure. In this way a number of days passed, as though members of the bridegrooms’ party were tied by cords of love. The sages Kauśika and Śatānanda then called on King Videha and advised him saying, “Now you must let Desaratha go, even though you may not be able to part with him out of love.” “Very well, my lord”, replied the king, and sent for his ministers, who came and bowed their heads saying, “May you be victorious, may you live long!”
Dohas
avadhanāthu cāhata calana bhītara karahu janāu.
bhaē prēmabasa saciva suni bipra sabhāsada rāu..332.. [1-332]
The King of Ayodhyā longs to depart: make this known in the gynaeceum.” At these words the ministers, Brāhmaṇas, courtiers as well as the king himself were overwhelmed with emotion.
Chaupais
purabāsī suni calihi barātā. būjhata bikala paraspara bātā..
satya gavanu suni saba bilakhānē. manahu sāomjha sarasija sakucānē.. [1-332-1]
jahaom jahaom āvata basē barātī. tahaom tahaom siddha calā bahu bhāomtī..
bibidha bhāomti mēvā pakavānā. bhōjana sāju na jāi bakhānā.. [1-332-2]
bhari bhari basahaom apāra kahārā. paṭhaī janaka anēka susārā..
turaga lākha ratha sahasa pacīsā. sakala saomvārē nakha aru sīsā.. [1-332-3]
matta sahasa dasa siṃdhura sājē. jinhahi dēkhi disikuṃjara lājē..
kanaka basana mani bhari bhari jānā. mahiṣīṃ dhēnu bastu bidhi nānā.. [1-332-4]
When the people of the city heard that the bridegrooms’ party was leaving, they anxiously asked one another if it were a fact. When they learnt that the departure of the guests was certain, they were all sad in the same way as lotuses get shrivelled up in the evening. Provisions of various kinds were sent to all those places where the bridegrooms’ party had halted while coming from Ayodhyā. Dry fruits and confections of all kinds and other articles of food too numerous to be mentioned were sent by Janaka on the back of oxen and through numberless porters alongwith a number of beautiful bedsteads. He also sent 1,00,000 horses and 25,000 chariots, all decorated from top to bottom, 10,000 adorned elephants in rut, that put to shame the elephants guarding the eight quarters, besides cartloads of gold, wearing apparel and jewels and even so shebuffaloes, cows and many other articles of various kinds.
Dohas
dāija amita na sakia kahi dīnha bidēhaom bahōri.
jō avalōkata lōkapati lōka saṃpadā thōri..333.. [1-333]
In this way King Videha gave once more a dowry which was immeasurable and beyond all telling, and before which the wealth possessed by the lords of the different worlds looked small.
Chaupais
sabu samāju ēhi bhāomti banāī. janaka avadhapura dīnha paṭhāī..
calihi barāta sunata saba rānīṃ. bikala mīnagana janu laghu pānīṃ.. [1-333-1]
puni puni sīya gōda kari lēhīṃ. dēi asīsa sikhāvanu dēhīṃ..
hōēhu saṃtata piyahi piārī. ciru ahibāta asīsa hamārī.. [1-333-2]
sāsu sasura gura sēvā karēhū. pati rukha lakhi āyasu anusarēhū..
ati sanēha basa sakhīṃ sayānī. nāri dharama sikhavahiṃ mṛdu bānī.. [1-333-3]
sādara sakala kuaomri samujhāī. rāninha bāra bāra ura lāī..
bahuri bahuri bhēṭahiṃ mahatārīṃ. kahahiṃ biraṃci racīṃ kata nārīṃ.. [1-333-4]
Having got all the equipage arranged in the order mentioned above, Janaka had everything despatched to Ayodhyā. When the queens heard that the bridegrooms’ party was about to start, they all felt miserable even as fish when faced with shortage of water. Again and again they took Sītā in their lap and blessed and exhorted her in the following words: “May you be ever beloved of your lord, and may you live long with him: this is our blessing. Serve the parents of your husband and other elders and do the bidding of your lord according to his pleasure.” In their excess of loves Sītā’s clever companions too taught her the duties of a housewife in soft accents. The queens politely admonished all the other princesses too and clasped them to their bosom again and again; and as the mothers embraced their daughters time and again, they exclaimed, “Why did Brahmā ever create a woman?”
Dohas
tēhi avasara bhāinha sahita rāmu bhānu kula kētu.
calē janaka maṃdira mudita bidā karāvana hētu..334.. [1-334]
That very moment did Rāma, the chief of the solar race, gladly proceeded alongwith His brothers to Janaka’s palace to take leave.
Chaupais
cāria bhāi subhāyaom suhāē. nagara nāri nara dēkhana dhāē..
kōu kaha calana cahata hahiṃ ājū. kīnha bidēha bidā kara sājū.. [1-334-1]
lēhu nayana bhari rūpa nihārī. priya pāhunē bhūpa suta cārī..
kō jānai kēhi sukṛta sayānī. nayana atithi kīnhē bidhi ānī.. [1-334-2]
maranasīlu jimi pāva piūṣā. surataru lahai janama kara bhūkhā..
pāva nārakī haripadu jaisēṃ. inha kara darasanu hama kahaom taisē.. [1-334-3]
nirakhi rāma sōbhā ura dharahū. nija mana phani mūrati mani karahū..
ēhi bidhi sabahi nayana phalu dētā. gaē kuaomra saba rāja nikētā.. [1-334-4]
The people of the city, both men and women, ran to see the four brothers, who were naturally lovely. Said one, “They intend leaving today; King Videha has made all arrangements for their farewell. So let your eyes drink in their beauty; the four princes have been our most welcome guests. Who knows, friend, what virtuous deed we have perfomed, in return for which Providence has unexpectedly brought them before our eyes? Even as a dying man should stumble on nectar or he who has been starving all his life should be able to discover a wish-yielding tree or as one of the damned in hell should attain to the abode of Śrī Hari, even so have we been blessed with their sight. Gaze on Śrī Rāma’s beauty and treasure it in your heart; let your mind fondly cherish His image even as a serpent loves the gem in its hood.” Thus delighting the eyes of all, the four princes went to the royal palace.
Dohas
rūpa siṃdhu saba baṃdhu lakhi haraṣi uṭhā ranivāsu.
karahi nichāvari āratī mahā mudita mana sāsu..335.. [1-335]
The ladies of the gynaeceum were transported with joy to behold the four brothers, who were oceans of beauty as it were, and the mothers-in-law in their ecstatic mood scattered gift and waved lights about the bridegrooms.
Chaupais
dēkhi rāma chabi ati anurāgīṃ. prēmabibasa puni puni pada lāgīṃ..
rahī na lāja prīti ura chāī. sahaja sanēhu barani kimi jāī.. [1-335-1]
bhāinha sahita ubaṭi anhavāē. charasa asana ati hētu jēvāomē..
bōlē rāmu suavasaru jānī. sīla sanēha sakucamaya bānī.. [1-335-2]
rāu avadhapura cahata sidhāē. bidā hōna hama ihāom paṭhāē..
mātu mudita mana āyasu dēhū. bālaka jāni karaba nita nēhū.. [1-335-3]
sunata bacana bilakhēu ranivāsū. bōli na sakahiṃ prēmabasa sāsū..
hṛdayaom lagāi kuaomri saba līnhī. patinha sauṃpi binatī ati kīnhī.. [1-335-4]
Greatly moved at the sight of Śrī Rāma’s beauty they affectionately fell at His feet again and again. Their heart being rapt in love, the feeling of shyness had bid them adieu; how could their natural affection for their sons-in-law be described? After rubbing the body of Śrī Rāma and His brothers with cosmetics they were given a bath and were most lovingly entertained with dishes containing the six flavours. Finding it a suitable opportunity Śrī Rāma spoke in accents full of amiability, affection and modesty. “Our royal father intends leaving for Ayodhyā, and has sent us here to take leave of you. Therefore, mothers, grant us permission with a cheerful mind and ever regard us with affection as your own children.” The ladies of the gynaeceum were distressed to hear these words; the mothers-in-law were too overwhelmed with emotion to speak a word. They clasped all the princesses to their bosom and while giving them to their lords made humble submission to them
Chhands
kari binaya siya rāmahi samarapī jōri kara puni puni kahai.
bali jāomu tāta sujāna tumha kahu bidita gati saba kī ahai..
parivāra purajana mōhi rājahi prānapriya siya jānibī.
tulasīsa sīlu sanēhu lakhi nija kiṃkarī kari mānibī..
With humble submission Queen Sunayanā committed Sītā to Rāma, and with joined palms prayed again and again, “I offer myself as sacrifice to You, my all-wise darling; You know what passes in the mind of all. May you know that Sītā is dear as life itself to the whole family, nay, to the entire population of the city, much more to me and to her royal father. Therefore, considering her meekness and affection, O Lord of Tulasī, treat her as Your maid-servant.
Sortas
tumha paripūrana kāma jāna sirōmani bhāvapriya.
jana guna gāhaka rāma dōṣa dalana karunāyatana..336.. [1-335-336]
You have Your desires ever fulfilled, You are the crest-jewel of the wise; and it is love alone that attracts You. You perceive only the good points of Your devotees; You eradicate their weaknesses and are an abode of mercy, Rāma!”
Chaupais
asa kahi rahī carana gahi rānī. prēma paṃka janu girā samānī..
suni sanēhasānī bara bānī. bahubidhi rāma sāsu sanamānī.. [1-335-1]
rāma bidā māgata kara jōrī. kīnha pranāmu bahōri bahōrī..
pāi asīsa bahuri siru nāī. bhāinha sahita calē raghurāī.. [1-335-2]
maṃju madhura mūrati ura ānī. bhaī sanēha sithila saba rānī..
puni dhīraju dhari kuaomri haomkārī. bāra bāra bhēṭahiṃ mahatārīṃ.. [1-335-3]
pahucāvahiṃ phiri milahiṃ bahōrī. baḍhaī paraspara prīti na thōrī..
puni puni milata sakhinha bilagāī. bāla baccha jimi dhēnu lavāī.. [1-335-4]
So saying the queen remained clinging to His feet; it seemed as if her speech had been lost in the quicksands of love. On hearing her fine speech, which was full of affection, Śrī Rāma honoured His mother-in-law in ways more than one. While seeking her permission with joined palms He made obeisance to her again and again. Having received her blessings the Lord of Raghus bowed His head once more and then departed with His brothers. Treasuring up in their heart Śrī Rāma’s lovely and beautiful image all the queens were overcome with emotion. Then, recovering themselves, they called their daughters and embraced them again and again. They escorted them to some distance and then embraced them once more; the love on both sides swelled to a considerable extent. While meeting their daughters again and again they were parted by the companions of the princesses even as a cow who has just brought forth a calf may be parted from the latter.
Dohas
prēmabibasa nara nāri saba sakhinha sahita ranivāsu.
mānahu kīnha bidēhapura karunāom birahaom nivāsu..337.. [1-337]
All men and women including the companions of the princesses and the ladies of the gynaeceum were overpowered by emotion; it seemed as if pathos and the parting of lovers had taken up their abode in the capital of the Videhas.
Chaupais
suka sārikā jānakī jyāē. kanaka piṃjaranhi rākhi paḍhaāē..
byākula kahahiṃ kahāom baidēhī. suni dhīraju pariharai na kēhī.. [1-337-1]
bhaē bikala khaga mṛga ēhi bhāomti. manuja dasā kaisēṃ kahi jātī..
baṃdhu samēta janaku taba āē. prēma umagi lōcana jala chāē.. [1-337-2]
sīya bilōki dhīratā bhāgī. rahē kahāvata parama birāgī..
līnhi rāomya ura lāi jānakī. miṭī mahāmarajāda gyāna kī.. [1-337-3]
samujhāvata saba saciva sayānē. kīnha bicāru na avasara jānē..
bārahiṃ bāra sutā ura lāī. saji suṃdara pālakīṃ magāī.. [1-337-4]
The parrots and mainas who had been reared by Princess Jānakī and having been kept in cages of gold had been taught to speak, cried in distress, “Where is Videha’s daughter?” On hearing their wail who would have the patience to stand the sight? When birds and beasts were distressed in this way, how can one depict the feelings of the human breast. Then came King Janaka with his younger brother (Kuśadhvaja); due to excess of emotion tears rushed to his eyes. Although he was reputed to be a man of supreme dispassion, his strength of mind took leave of him the moment he gazed on Sītā. The king clasped Jānakī to his bosom and the great embankment of wisdom toppled down. All his wise counsellors admonished him; and realizing that it was no occasion for wailing, the king recovered himself. Again and again he pressed his daughters to his bosom and ordered beautiful and well-equipped palanquins to be brought.
Dohas
prēmabibasa parivāru sabu jāni sulagana narēsa.
kuari caḍhaāī pālakinha sumirē siddhi ganēsa..338.. [1-338]
The whole family was overwhelmed with emotion; yet, perceiving that the auspicious moment had arrived the king invoked Lord Gaṇeśa and His consort, Siddhi, and helped the princesses to ascend the palanquins.
Chaupais
bahubidhi bhūpa sutā samujhāī. nāridharamu kularīti sikhāī..
dāsīṃ dāsa diē bahutērē. suci sēvaka jē priya siya kērē.. [1-338-1]
sīya calata byākula purabāsī. hōhiṃ saguna subha maṃgala rāsī..
bhūsura saciva samēta samājā. saṃga calē pahucāvana rājā.. [1-338-2]
samaya bilōki bājanē bājē. ratha gaja bāji barātinha sājē..
dasaratha bipra bōli saba līnhē. dāna māna paripūrana kīnhē.. [1-338-3]
carana sarōja dhūri dhari sīsā. mudita mahīpati pāi asīsā..
sumiri gajānanu kīnha payānā. maṃgalamūla saguna bhaē nānā.. [1-338-4]
King Janaka admonished his daughters in ways more than one, and instructed them in the duties of a woman as well as in family customs. He bestowed upon Sītā a good many men-servants and maid-servants who had been her trusted and favourite attendants. As She proceeded on Her journey the citizens felt miserable; while good omens, which were all fountains of blessings, appeared. Accompanied by a crowd of Brāhmaṇas and his counsellors the king himself followed his daughters to escort them. When it was found that the time of departure had come, music began to play and the members of the bridegrooms’ party made ready their chariots, elephants and horses. King Daśaratha summoned all the Brāhmaṇas and sated them with gifts and courtesy. The king placed the dust of their lotus-feet on his head and was glad to receive their benediction. Invoking the elephant-headed Gaṇeśa he set out on his journey, when many good omens, which were the roots of felicity, occurred.
Dohas
sura prasūna baraṣahi haraṣi karahiṃ apacharā gāna.
calē avadhapati avadhapura mudita bajāi nisāna..339.. [1-339]
The gods gladly rained down flowers and heavenly nymphs sang, as the lord of Ayodhyā joyfully set forth for his capital amidst the clash of kettledrums.
Chaupais
nṛpa kari binaya mahājana phērē. sādara sakala māganē ṭērē..
bhūṣana basana bāji gaja dīnhē. prēma pōṣi ṭhāḍhaē saba kīnhē.. [1-339-1]
bāra bāra biridāvali bhāṣī. phirē sakala rāmahi ura rākhī..
bahuri bahuri kōsalapati kahahīṃ. janaku prēmabasa phirai na cahahīṃ.. [1-339-2]
puni kaha bhūpati bacana suhāē. phiria mahīsa dūri baḍai āē..
rāu bahōri utari bhaē ṭhāḍhaē. prēma prabāha bilōcana bāḍhaē.. [1-339-3]
taba bidēha bōlē kara jōrī. bacana sanēha sudhāom janu bōrī..
karau kavana bidhi binaya banāī. mahārāja mōhi dīnhi baḍaāī.. [1-339-4]
King Daśaratha politely persuaded the respectable citizens to retire and having reverently called all the mendicants he bestowed on them ornaments and clothes as well as horses and elephants and satiating them with love he made them all self-supporting. Glorifying the king again and again they all returned with Śrī Rāma in their heart. The Lord of Ayodhyā importuned King Janaka over and over again; but out of affection for his relative the latter would not turn back. Once more King Daśaratha addressed him in polite terms, “I beg you to turn back, O king; you have already advanced too far.” At last King Daśaratha got down from his chariot and remained standing, while his eyes overflowed with torrents of love. Then spoke King Videha with joined palms and in accents imbued with the nectar of love, “How and in what words should I make my supplication to you? You have conferred such high honour on me, O great king.”
Dohas
kōsalapati samadhī sajana sanamānē saba bhāomti.
milani parasapara binaya ati prīti na hṛdayaom samāti..340.. [1-340]
The king of Kosala showed every respect to the father of the bride and his relative, Janaka. The embrace in which they held each other was characterized by utmost humility and their heart could not contain the love they felt.
Chaupais
muni maṃḍalihi janaka siru nāvā. āsirabādu sabahi sana pāvā..
sādara puni bhēṃṭē jāmātā. rūpa sīla guna nidhi saba bhrātā.. [1-340-1]
jōri paṃkaruha pāni suhāē. bōlē bacana prēma janu jāē..
rāma karau kēhi bhāomti prasaṃsā. muni mahēsa mana mānasa haṃsā.. [1-340-2]
karahiṃ jōga jōgī jēhi lāgī. kōhu mōhu mamatā madu tyāgī..
byāpaku brahmu alakhu abināsī. cidānaṃdu niraguna gunarāsī.. [1-340-3]
mana samēta jēhi jāna na bānī. taraki na sakahiṃ sakala anumānī..
mahimā nigamu nēti kahi kahaī. jō tihu kāla ēkarasa rahaī.. [1-340-4]
King Janaka bowed his head to the throng of sages and received blessings from them all. Next he reverently embraced his sons-in-law, the four brothers, each a mine of beauty, amiability and goodness; and joining his graceful lotus hands he spoke in accents begotten of love as it were, “How can I extol You, O Rāma, sporting as You do in the hearts of sages as well as of the great Lord Śiva like a swan in the Mānasarovara lake. That for whose sake Yogīs (those given to contemplation) practise Yoga (contemplation) renouncing anger, infatuation, the feeling of meum and pride, the all-pervading Brahma (Absolute) who is imperceptible and imperishable, the embodiment of consciousness and bliss, at once the sum and negation of all attributes, who is beyond the ken of speech and mind, who is past all speculation, but is only inferred by all and who is the same at all times-
Dohas
nayana biṣaya mō kahu bhayau sō samasta sukha mūla.
sabai lābhu jaga jīva kahaom bhaēom īsu anukula..341.. [1-341]
That root of all joy has appeared before my eyes! Everything is easy of access in this world to a living being when God is propitious.
Chaupais
sabahi bhāomti mōhi dīnhi baḍaāī. nija jana jāni līnha apanāī..
hōhiṃ sahasa dasa sārada sēṣā. karahiṃ kalapa kōṭika bhari lēkhā.. [1-341-1]
mōra bhāgya rāura guna gāthā. kahi na sirāhiṃ sunahu raghunāthā..
mai kachu kahau ēka bala mōrēṃ. tumha rījhahu sanēha suṭhi thōrēṃ.. [1-341-2]
bāra bāra māgau kara jōrēṃ. manu pariharai carana jani bhōrēṃ..
suni bara bacana prēma janu pōṣē. pūranakāma rāmu paritōṣē.. [1-341-3]
kari bara binaya sasura sanamānē. pitu kausika basiṣṭha sama jānē..
binatī bahuri bharata sana kīnhī. mili saprēmu puni āsiṣa dīnhī.. [1-341-4]
You have exalted me in everyway and accepted me as Your own servant. If there were ten thousand Śāradās and Śeṣas, and if they were to count for millions of Kalpas, the tale of my good fortune, I tell You, and the record of Your virtues could not be exhausted, O Lord of Raghus. I make bold to say something on the strength of my conviction that You are pleased with the slightest devotion. I repeatedly beseech You with joined palms that my mind may never be deluded into deserting Your feet.” On hearing these polite words saturated with love Śrī Rāma who had all His desires fulfilled, felt gratified. With the greatest courtesy the latter honoured His father-in-law treating him on a par with His own father, Kauśika or Vasiṣṭha. The king then humbly approached Bharata and embracing him with affection gave him his blessings.
Dohas
milē lakhana ripusūdanahi dīnhi asīsa mahīsa.
bhaē paraspara prēmabasa phiri phiri nāvahiṃ sīsa..342.. [1-342]
Next the king embraced and blessed Lakṣmaṇa and Ripusūdana; overpowered by emotion they bowed their heads to one another again and again
Chaupais
bāra bāra kari binaya baḍaāī. raghupati calē saṃga saba bhāī..
janaka gahē kausika pada jāī. carana rēnu sira nayananha lāī.. [1-342-1]
sunu munīsa bara darasana tōrēṃ. agamu na kachu pratīti mana mōrēṃ..
jō sukhu sujasu lōkapati cahahīṃ. karata manōratha sakucata ahahīṃ.. [1-342-2]
sō sukhu sujasu sulabha mōhi svāmī. saba sidhi tava darasana anugāmī..
kīnhi binaya puni puni siru nāī. phirē mahīsu āsiṣā pāī.. [1-342-3]
calī barāta nisāna bajāī. mudita chōṭa baḍa saba samudāī..
rāmahi nirakhi grāma nara nārī. pāi nayana phalu hōhiṃ sukhārī.. [1-342-4]
Paying his respectful compliments to Janaka again and again the Lord of Raghus set out on His journey with His three brothers. Janaka approached Kauśika, clasped his feet and put the dust of the same on his head and eyes. He said, “Listen, O lord of sages: to him who has been blessed with your sight nothing is unattainable; such is my heart’s conviction. The joy and the bright renown which the regional lords of the universe long to have, but feel too diffident to expect-such a joy and glory has been brought within my reach; and all achievements follow on seeing you.” In these words King Janaka made humble submission to Viśvāmitra, bowing his head again and again, and returned after receiving his blessings. The bridegrooms’ party started on its return journey to the sound of kettledrums; all the sections, both big and small, were transported with joy. Men and women of the villages, as they gazed on Śrī Rāma, felt gratified on realizing the object of their eyes.