Bharadvāja shows hospitality to Bharata
kari prabōdha munibara kahēu atithi pēmapriya hōhu.
kaṃda mūla phala phūla hama dēhiṃ lēhu kari chōhu..212.. [2-212]
After comforting him (thus) the chief of the sages, Bharadvāja, said, “Be my beloved guest and deign to accept the bulbs, roots, fruits and flowers that we may offer you.”
suni muni bacana bharata hiṃya sōcū. bhayau kuavasara kaṭhina saomkōcū..
jāni garui gura girā bahōrī. carana baṃdi bōlē kara jōrī.. [2-212-1]
sira dhari āyasu karia tumhārā. parama dharama yahu nātha hamārā..
bharata bacana munibara mana bhāē. suci sēvaka siṣa nikaṭa bōlāē.. [2-212-2]
cāhiē kīnha bharata pahunāī. kaṃda mūla phala ānahu jāī..
bhalēhīṃ nātha kahi tinha sira nāē. pramudita nija nija kāja sidhāē.. [2-212-3]
munihi sōca pāhuna baḍa nēvatā. tasi pūjā cāhia jasa dēvatā..
suni ridhi sidhi animādika āī. āyasu hōi sō karahiṃ gōsāī.. [2-212-4]
On hearing the sage’s words Bharata was troubled at heart; for he was faced with a hard puzzle at a difficult time. Then, realizing the weightiness of an elder’s command he adored the sage’s feet and replied with joined palms, “Your orders must be respectfully obeyed; this is my paramount duty, my lord.” Bharata’s reply pleased the great sage (Bharadvāja), who called his trusty servants and pupils by his side. “Bharata ought to be entertained; therefore, go and bring bulbs, roots and fruits.” They bowed their heads with the words ‘very well, sir!’ and most gladly proceeded to take charge of their respective duties. The sage anxiously thought that he had invited a distinguished guest and that a deity must be worshipped according to his or her rank. Hearing of this riches of various kinds (Ṛiddhis) and supernatural powers (Siddhis) like Aṇimā (the power of assuming atomic size) appeared (in a visible form) and said, “We are prepared to do your bidding, O lord.”
rāma biraha byākula bharatu sānuja sahita samāja.
pahunāī kari harahu śrama kahā mudita munirāja..213.. [2-213]
“Bharata as well as his younger brother (Śatrughna) and the whole company are distressed due to their separation from Rāma. Entertain them and relieve them of their fatigue,” the great sage gladly said.
ridhi sidhi sira dhari munibara bānī. baḍabhāgini āpuhi anumānī..
kahahiṃ parasapara sidhi samudāī. atulita atithi rāma laghu bhāī.. [2-213-1]
muni pada baṃdi karia sōi ājū. hōi sukhī saba rāja samājū..
asa kahi racēu rucira gṛha nānā. jēhi bilōki bilakhāhiṃ bimānā.. [2-213-2]
bhōga bibhūti bhūri bhari rākhē. dēkhata jinhahi amara abhilāṣē..
dāsīṃ dāsa sāju saba līnhēṃ. jōgavata rahahiṃ manahi manu dīnhēṃ.. [2-213-3]
saba samāju saji sidhi pala māhīṃ. jē sukha surapura sapanēhu nāhīṃ..
prathamahiṃ bāsa diē saba kēhī. suṃdara sukhada jathā ruci jēhī.. [2-213-4]
The riches and supernatural powers in their embodied forms bowed to the command of the great sage and deemed themselves highly favoured. The Siddhis said to one another, “Śrī Rāma’s younger brother (Bharata) is a guest beyond compare. Bowing at the sage’s feet let us do that which may gratify the whole of the royal party. So saying they erected beautiful dwellings of various patterns, which put to shame by their appearance the aerial cars of gods. They were replete with abundant luxuries and splendours, which were coveted by immortals. Equipped with necessaries of all kinds men-servants and maid-servants remained in attendance focussing their attention on the pleasure of the guests. The Siddhis provided in an instant all the amenities which cannot be dreamt of even in heaven. First of all they assigned to each of the guests quarters that were charming and comfortable and suited to the taste of the occupant.
bahuri saparijana bharata kahu riṣi asa āyasu dīnha.
bidhi bisamaya dāyaku bibhava munibara tapabala kīnha..214.. [2-214]
Thereafter Bharata and his family were assigned quarters; for such were the instructions given by the sage. By dint of his penance the great sage produced wealth that astonished the Creator (Brahmā) himself.
muni prabhāu jaba bharata bilōkā. saba laghu lagē lōkapati lōkā..
sukha samāju nahiṃ jāi bakhānī. dēkhata birati bisārahīṃ gyānī.. [2-214-1]
āsana sayana subasana bitānā. bana bāṭikā bihaga mṛga nānā..
surabhi phūla phala amia samānā. bimala jalāsaya bibidha bidhānā. [2-214-2]
asana pāna suca amia amī sē. dēkhi lōga sakucāta jamī sē..
sura surabhī surataru sabahī kēṃ. lakhi abhilāṣu surēsa sacī kēṃ.. [2-214-3]
ritu basaṃta baha tribidha bayārī. saba kahaom sulabha padāratha cārī..
straka caṃdana banitādika bhōgā. dēkhi haraṣa bisamaya basa lōgā.. [2-214-4]
When Bharata beheld the sage’s power, the realms of all the rulers of the spheres looked small in his eyes. The luxuries were more than one could describe; the wise would forget their dispassion on seeing them. There were seats and couches, drapery, canopies, groves and gardens, birds and beasts of different species, sweet-scented flowers and fruits tasting like ambrosia, many a lake and pond of limpid water, foods and drinks of an undefiled and innocent character, which were more delicious than nectar and ambrosia, and which the guests would hesitate to accept like so many ascetics. Every house was supplied with a celestial cow (the cow of plenty) and a tree of paradise; Indra (the king of gods) and his consort, Śacī, grew covetous at their sight. It was the vernal season and a cool, fragrant and gentle breeze was blowing. Everyone had all the four prizes of life (viz., religious merit, worldly riches, sensuous enjoyment and final beatitude) within one’s easy reach. At the sight of luxuries like garlands, sandal-paste and women the guests were overcome by a mixed feeling of joy and sorrow (joy at the unique hospitality shown by the sage by dint of his Yogic powers and sorrow because at a time when they should abstain from luxuries of every kind they were being offered the same).
saṃpata cakaī bharatu caka muni āyasa khēlavāra..
tēhi nisi āśrama piṃjarāom rākhē bhā bhinusāra..215.. [2-215]
Affluence, like a female Cakravāka bird, and Bharata, as her mate, were imprisoned together that night in the cage of the hermitage by the sage’s order, which may be compared here with a playful child. And they remained there till it was dawn.*
- * The metaphor is intended to show that just as a Cakravāka pair would never unite even though caught in a cage and would spend the whole night turning their back upon each other, likewise Bharata did not even care to look at the luxuries in the midst of which he was forced to remain overnight. He kept scrupulously aloof from them.
kīnha nimajjanu tīratharājā. nāi munihi siru sahita samājā..
riṣi āyasu asīsa sira rākhī. kari daṃḍavata binaya bahu bhāṣī.. [2-215-1]
patha gati kusala sātha saba līnhē. calē citrakūṭahiṃ citu dīnhēṃ..
rāmasakhā kara dīnhēṃ lāgū. calata dēha dhari janu anurāgū.. [2-215-2]
nahiṃ pada trāna sīsa nahiṃ chāyā. pēmu nēmu bratu dharamu amāyā..
lakhana rāma siya paṃtha kahānī. pūomchata sakhahi kahata mṛdu bānī.. [2-215-3]
rāma bāsa thala biṭapa bilōkēṃ. ura anurāga rahata nahiṃ rōkaiṃ..
daikhi dasā sura barisahiṃ phūlā. bhai mṛdu mahi magu maṃgala mūlā.. [2-215-4]
Bharata and his party took a dip into the Triveṇī (the confluence of the Gaṅgā, Yamunā and Sarasvatī), the chief of sacred places, and bowed their head to the sage (Bharadvāja). Bharata reverently received his orders and blessings and prostrating himself made much supplication. Accompanied by expert guides and taking the whole host alongwith him he proceeded on his journey with his thoughts directed towards Citrakūṭa. Holding Śrī Rāma’s friend (Guha) by the hand he walked along like the very incarnation of love. He had no shoes and no umbrella over his head; and his love, self-discipline, austerity and piety were unfeigned. He asked his friend (Guha) to give an account of the wanderings of Lakṣmaṇa, Śrī Rāma and Sītā; while Guha narrated the same in soft accents. When he saw the spots where Śrī Rāma had rested and the trees under which he had halted the emotion within his breast could not be repressed. The gods who beheld his condition rained down flowers; the earth grew soft and the road became pleasant.
kiēom jāhiṃ chāyā jalada sukhada bahai bara bāta.
tasa magu bhayau na rāma kahaom jasa bhā bharatahi jāta..216.. [2-216]
The clouds afforded him shade all along and a delightful and excellent breeze kept blowing. The journey was not so agreeable to Śrī Rāma as it proved to be for Bharata.
jaḍa cētana maga jīva ghanērē. jē citaē prabhu jinha prabhu hērē..
tē saba bhaē parama pada jōgū. bharata darasa mēṭā bhava rōgū.. [2-216-1]
yaha baḍai bāta bharata kai nāhīṃ. sumirata jinahi rāmu mana māhīṃ..
bāraka rāma kahata jaga jēū. hōta tarana tārana nara tēū.. [2-216-2]
bharatu rāma priya puni laghu bhrātā. kasa na hōi magu maṃgaladātā..
siddha sādhu munibara asa kahahīṃ. bharatahi nirakhi haraṣu hiyaom lahahīṃ.. [2-216-3]
dēkhi prabhāu surēsahi sōcū. jagu bhala bhalēhi pōca kahu pōcū..
gura sana kahēu karia prabhu sōī. rāmahi bharatahi bhēṃṭa na hōī.. [2-216-4]
The numberless beings, both animate and inanimate, that saw the Lord or were seen by the Lord in their turn, had been rendered fit for the highest state; the sight of Bharata now finally rid them of the disease of transmigration. This was no great thing for Bharata, whom Śrī Rāma ever cherished in His heart. “Even they who utter the name of Rāma only once in this world not only reach the other shore themselves but are also able to take others across. As for Bharata, he is dearly loved by Śrī Rāma and is His younger brother too. No wonder, then, that the journey should be delightful to him,” Siddhas (a class of celestial beings), saints and great sages observed thus and rejoiced at heart to behold Bharata. Indra (the chief of gods) was filled with anxiety when he saw Bharata’s power. The world is good to the good and vile for the vile. He said to his preceptor (the sage Bṛhaspati), “Something must be done, my lord, to prevent the meeting between Rāma and Bharata.”