Part - 54 — Ancient Knowledge

Janaka’s despatching of messengers to Ayodhyā and departure of the marriage procession from there

Dohas

tadapi jāi tumha karahu aba jathā baṃsa byavahāru.
būjhi bipra kulabṛddha gura bēda bidita ācāru..286.. [1-286]

Nevertheless you now go and perform according to the family usage whatever practices are prescribed in the Veda, after consulting the Brāhmaṇas, the elders of your family, and your own preceptor (Śatānanda)."

Chaupais

dūta avadhapura paṭhavahu jāī. ānahiṃ nṛpa dasarathahi bōlāī..
mudita rāu kahi bhalēhiṃ kṛpālā. paṭhaē dūta bōli tēhi kālā.. [1-286-1]
bahuri mahājana sakala bōlāē. āi sabanhi sādara sira nāē..
hāṭa bāṭa maṃdira surabāsā. nagaru saomvārahu cārihu pāsā.. [1-286-2]
haraṣi calē nija nija gṛha āē. puni paricāraka bōli paṭhāē..
racahu bicitra bitāna banāī. sira dhari bacana calē sacu pāī.. [1-286-3]
paṭhaē bōli gunī tinha nānā. jē bitāna bidhi kusala sujānā..
bidhihi baṃdi tinha kīnha araṃbhā. biracē kanaka kadali kē khaṃbhā.. [1-286-4]

Go and despatch to the city of Ayodhyā messengers who may invite King Daśaratha and bring him here." Janaka gladly responded, “Very well, gracious sir,” and summoning the messengers despatched them that very moment. He then summoned the leading citizens, and they all came and respectfully bowed their head. “Decorate the bazars, streets, houses, temples and the whole city on all its four sides,” was the royal command. They returned in joy, each to his own house. The king then sent for his own servants and instructed them: “Erect pavilions of all kinds with due care.” Bowing to the king’s orders they returned glad of heart, and sent for a number of clever artisans skilled in erecting pavilions. Invoking Brahma they set to work and made pillars of gold in the shape of plantain trees-

Dohas

harita maninha kē patra phala padumarāga kē phūla.
racanā dēkhi bicitra ati manu biraṃci kara bhūla..287.. [1-287]

With leaves and fruits of emeralds and blossoms of rubies; seeing this most marvellous specimen of art the Creator himself was lost in bewilderment.

Chaupais

bēni harita manimaya saba kīnhē. sarala saparaba parahiṃ nahiṃ cīnhē..
kanaka kalita ahibēla banāī. lakhi nahi parai saparana suhāī.. [1-287-1]
tēhi kē raci paci baṃdha banāē. bica bica mukatā dāma suhāē..
mānika marakata kulisa pirōjā. cīri kōri paci racē sarōjā.. [1-287-2]
kiē bhṛṃga bahuraṃga bihaṃgā. guṃjahiṃ kūjahiṃ pavana prasaṃgā..
sura pratimā khaṃbhana gaḍhaī kāḍhaī. maṃgala drabya liēom saba ṭhāḍhaī.. [1-287-3]
cauṃkēṃ bhāomti anēka purāīṃ. siṃdhura manimaya sahaja suhāī.. [1-287-4]

The bamboo sticks were made of emeralds; they were so straight and knotted that they could not be distinguished from real ones. Creepers known by the name of Piper-betle (the leaves of which are chewed in India with areca-nut parings) were artistically fashioned in gold and looked so charming with their leaves that they could not be marked as artificial. These creepers were intertwined into so many cords (for holding the bamboos together) with beautiful strings of pearls inserted here and there. After much cutting, carving and inlaying they made lotuses of rubies, emeralds, diamonds and turquoises. They also fashioned bees and birds of varied plumage, which buzzed and whistled in the restling breeze. On the pillars they sculptured images of gods, all standing with articles of good omen in their hands. Squares were drawn on the floor in various naturally charming devices and filled in with elephant pearls.

Dohas

saurabha pallava subhaga suṭhi kiē nīlamani kōri..
hēma baura marakata ghavari lasata pāṭamaya ḍōri..288.. [1-288]

They made most lovely mango-leaves of graven sapphires with blossoms of gold and bunches of emerald fruits glistening on silken cords.

Chaupais

racē rucira bara baṃdanibārē. manahu manōbhavaom phaṃda saomvārē..
maṃgala kalasa anēka banāē. dhvaja patāka paṭa camara suhāē.. [1-288-1]
dīpa manōhara manimaya nānā. jāi na barani bicitra bitānā..
jēhiṃ maṃḍapa dulahini baidēhī. sō baranai asi mati kabi kēhī.. [1-288-2]
dūlahu rāmu rūpa guna sāgara. sō bitānu tihu lōka ujāgara..
janaka bhavana kai saubhā jaisī. gṛha gṛha prati pura dēkhia taisī.. [1-288-3]
jēhiṃ tērahuti tēhi samaya nihārī. tēhi laghu lagahiṃ bhuvana dasa cārī..
jō saṃpadā nīca gṛha sōhā. sō bilōki suranāyaka mōhā.. [1-288-4]

They further made charming and excellent festoons, which looked like so many nooses prepared as it were by Cupid. They also put up many auspicious vases as well as beautiful flags and banners, curtains and chowries. The marvellous pavilion with a number of beautiful lamps consisting of brilliant gems was beyond description. What poet has the wit wherewith to describe the pavilion which is going to shelter Videha’s Daughter as the bride? The canopy which is going to hold Śrī Rāma, the ocean of beauty and perfection, as the bridegroom, must be the glory of all the three worlds. The splendour that belonged to King Janaka’s palace was to be seen in every house of that city; to him who beheld Tirahuta (Janaka’s capital) during that time all the fourteen spheres appeared of small account. The prosperity that reigned in the house of the humblest citizen was enough to fascinate even the lord of celestials.

According to Hindu scriptures the universe is divided into fourteen spheres, seven higher and seven lower. In their ascending order the seven higher spheres are named as Bhūḥ, Bhuvaḥ, Svaḥ, Mahaḥ, Janaḥ, Tapaḥ and Satyam; while the lower seven are in their descending order named as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla.

Dohas

basai nagara jēhi laccha kari kapaṭa nāri bara bēṣu..
tēhi pura kai sōbhā kahata sakucahiṃ sārada sēṣu..289.. [1-289]

The magnificence of the city wherein dwelt Goddess Lakṣmī in the charming disguise of a mortal woman made even Śāradā (the goddess of eloquence) and (the thousand-tongued) Śeṣa falter in describing it.

Chaupais

pahucē dūta rāma pura pāvana. haraṣē nagara bilōki suhāvana..
bhūpa dvāra tinha khabari janāī. dasaratha nṛpa suni liē bōlāī.. [1-289-1]
kari pranāmu tinha pātī dīnhī. mudita mahīpa āpu uṭhi līnhī..
bāri bilōcana bācata pāomtī. pulaka gāta āī bhari chātī.. [1-289-2]
rāmu lakhanu ura kara bara cīṭhī. rahi gaē kahata na khāṭī mīṭhī..
puni dhari dhīra patrikā bāomcī. haraṣī sabhā bāta suni sāomcī.. [1-289-3]
khēlata rahē tahāom sudhi pāī. āē bharatu sahita hita bhāī..
pūchata ati sanēhaom sakucāī. tāta kahāom tēṃ pātī āī.. [1-289-4]

Janaka’s messengers arrived at Śrī Rāma’s sacred birth-place and rejoiced to behold the charming city. They sent in word at the entrance of the royal palace; hearing of their arrival King Daśaratha summoned them to his presence. With due reverence they delivered the letter; and the king in his joy rose to receive it in person. As he read the letter, tears rushed to his eyes; the hair on his body stood erect and his heart was full. With Rāma and Lakṣmaṇa in his heart and the valuable letter in his hand, he remained mute and could not utter a word, either good or bad. Then recovering himself, he read out the letter, and the court rejoiced to hear the authentic news. Obtaining the news at the very spot where he had been playing about Bharata came with his playmates and brother (Śatrughna), and with the utmost modesty and affection asked,“Father,where has the letter come from?”

Dohas

kusala prānapriya baṃdhu dōu ahahiṃ kahahu kēhiṃ dēsa.
suni sanēha sānē bacana bācī bahuri narēsa..290.. [1-290]

Are my two beloved brothers doings well and in what land do they happen to be ?" On hearing these words steeped in love the king read the letter over again.

Chaupais

suni pātī pulakē dōu bhrātā. adhika sanēhu samāta na gātā..
prīti punīta bharata kai dēkhī. sakala sabhāom sukhu lahēu bisēṣī.. [1-290-1]
taba nṛpa dūta nikaṭa baiṭhārē. madhura manōhara bacana ucārē..
bhaiyā kahahu kusala dōu bārē. tumha nīkēṃ nija nayana nihārē.. [1-290-2]
syāmala gaura dharēṃ dhanu bhāthā. baya kisōra kausika muni sāthā..
pahicānahu tumha kahahu subhāū. prēma bibasa puni puni kaha rāū.. [1-290-3]
jā dina tēṃ muni gaē lavāī. taba tēṃ āju sāomci sudhi pāī..
kahahu bidēha kavana bidhi jānē. suni priya bacana dūta musakānē.. [1-290-4]

On hearing the letter the two brothers experienced a thrill of joy; their whole frame was bursting with an excess of emotion. The whole court was particularly delighted to see Bharata’s unalloyed love. The king then seated the messengers close by him and spoke to them in sweet and winning tones: “Tell me, friends, are the two boys well? Have you seen them well with your own eyes? The one dark and the other fair of hue, they are equipped with bow and quiver and are of tender age and accompanied by the sage Kauśika. Do you recognize them? If so, tell me something about their temperament.” Overwhelmed with love the king asked thus again and again. “From the day the sage took them away it is only today that I have obtained authentic news about them. Tell me how King Videha was able to know them.” At these fond words the messengers smiled.

Dohas

sunahu mahīpati mukuṭa mani tumha sama dhanya na kōu.
rāmu lakhanu jinha kē tanaya bisva bibhūṣana dōu..291.. [1-291]

“Listen, O crest-jewel of kings: there is no one so blessed as you, who have for your sons Rāma and Lakṣmaṇa, the two ornaments of the universe.

Chaupais

pūchana jōgu na tanaya tumhārē. puruṣasiṃgha tihu pura ujiārē..
jinha kē jasa pratāpa kēṃ āgē. sasi malīna rabi sītala lāgē.. [1-291-1]
tinha kahaom kahia nātha kimi cīnhē. dēkhia rabi ki dīpa kara līnhē..
sīya svayaṃbara bhūpa anēkā. samiṭē subhaṭa ēka tēṃ ēkā.. [1-291-2]
saṃbhu sarāsanu kāhu na ṭārā. hārē sakala bīra bariārā..
tīni lōka mahaom jē bhaṭamānī. sabha kai sakati saṃbhu dhanu bhānī.. [1-291-3]
sakai uṭhāi sarāsura mērū. sōu hiyaom hāri gayau kari phērū..
jēhi kautuka sivasailu uṭhāvā. sōu tēhi sabhāom parābhau pāvā.. [1-291-4]

“No enquiry is needed in respect of your sons, who are lions among men and the light of the universe, and before whose renown and glory the moon looks dim and the sun appears cool. About them, my lord, you ask how they came to be recognized ! Does one take a lamp in one’s hand to see the sun ? On the occasion of Sītā’s self-election of her husband had assembled numerous princes, each one of whom was a greater champion than the rest; but not one of them could stir Śambhu’s bow and all the mighty heroes failed. The might of all those who were proud of their valour in the three worlds was crushed by it. Even the demon Bana, who could lift Mount Meru, lost heart and retired after pacing round the bow; and even he (Rāvaṇa) who had lifted up Mount Kailāsa (the abode of Śiva) in mere sport was worsted in that assembly.”

Dohas

tahāom rāma raghubaṃsa mani sunia mahā mahipāla.
bhaṃjēu cāpa prayāsa binu jimi gaja paṃkaja nāla..292.. [1-292]

“On that occasion, we submit, O great king, Śrī Rāma’s the jewel of Raghu’s race, snapped the bow without the least exertion even as an elephant would break the stalk of a lotus.

Chaupais

suni sarōṣa bhṛgunāyaku āē. bahuta bhāomti tinha āomkhi dēkhāē..
dēkhi rāma balu nija dhanu dīnhā. kari bahu binaya gavanu bana kīnhā.. [1-292-1]
rājana rāmu atulabala jaisēṃ. tēja nidhāna lakhanu puni taisēṃ..
kaṃpahi bhūpa bilōkata jākēṃ. jimi gaja hari kisōra kē tākēṃ.. [1-292-2]
dēva dēkhi tava bālaka dōū. aba na āomkhi tara āvata kōū..
dūta bacana racanā priya lāgī. prēma pratāpa bīra rasa pāgī.. [1-292-3]
sabhā samēta rāu anurāgē. dūtanha dēna nichāvari lāgē..
kahi anīti tē mūdahiṃ kānā. dharamu bicāri sabahiṃ sukha mānā.. [1-292-4]

“Hearing the news the chief of Bhṛgus came in a fury and indulged in much browbeating. But seeing Śrī Rāma’s strength he handed his bow to the latter and after much supplication withdrew to the woods. Even as Rāma, O king, is unequalled in strength, Lakṣmaṇa too is a mine of glory, at whose very sight the kings trembled as elephants at the gaze of a young lion. Now that we have seen your two sons, my lord, no one catches our eye any longer.” The messengers’ eloquent speech, which was full of love, glorifying and expressive of the heroic sentiment, attracted all. The king and his whole court were overwhelmed with emotion and began to offer lavish gifts to the messengers. They, however, closed their ears in protest crying, “This is unfair !” Everyone was delighted to note their sense of propriety.

In India not only the blood relations but even servants and co-villagers of a bride consider it sinful to accept even food or water, much less any gift or present, from the house of the bridegroom; for it is customary in this country to give the hand of a girl as a sacred gift and one is naturally reluctant to accept anything in return from him on whom a gift is made. This kind of sentiment prevails even in those cases where a marriage alliance has only been stipulated and not yet brought into actual effect. The messengers, in the above context, are actuated with a similar sentiment in refusing the gifts offered to them by King Daśaratha, who happened to be the father of the champion who had won the hand of Princess Jānakī, their master’s daughter.

Dohas

taba uṭhi bhūpa basiṣṭha kahu dīnhi patrikā jāi.
kathā sunāī gurahi saba sādara dūta bōlāi..293.. [1-293]

The king then rose going up to Vasiṣṭha gave the letter to him, and sending for the messengers with due courtesy related the whole story to his preceptor.

Chaupais

suni bōlē gura ati sukhu pāī. punya puruṣa kahu mahi sukha chāī..
jimi saritā sāgara mahu jāhīṃ. jadyapi tāhi kāmanā nāhīṃ.. [1-293-1]
timi sukha saṃpati binahiṃ bōlāēom. dharamasīla pahiṃ jāhiṃ subhāēom..
tumha gura bipra dhēnu sura sēbī. tasi punīta kausalyā dēbī.. [1-293-2]
sukṛtī tumha samāna jaga māhīṃ. bhayau na hai kōu hōnēu nāhīṃ..
tumha tē adhika punya baḍa kākēṃ. rājana rāma sarisa suta jākēṃ.. [1-293-3]
bīra binīta dharama brata dhārī. guna sāgara bara bālaka cārī..
tumha kahu sarba kāla kalyānā. sajahu barāta bajāi nisānā.. [1-293-4]

The Guru was highly pleased to hear the news and said, “To a virtuous man the world abounds in happiness. As rivers run into the sea, although the latter has no craving for them, so joy and prosperity come unasked and of their own accord to a pious soul. Just as you are given to the service of your preceptor, the Brāhmaṇas and cows as well as of gods, Queen Kausalyā is no less devout than you. A pious soul like you there has never been, nor is, nor shall be in this world. Who can be more blessed than you, O king, who have a son like Rāma, and whose four worthy children are all valiant, submissive, true to their vow of piety and oceans of goodness. You are blessed indeed for all time; therefore, prepare the marriage procession to the sound of kettledrums.

Dohas

calahu bēgi suni gura bacana bhalēhiṃ nātha siru nāi.
bhūpati gavanē bhavana taba dūtanha bāsu dēvāi..294.. [1-294]

And proceed quickly." On hearing these words of the preceptor the king bowed his head and said, “Very well, my lord!” and after assigning lodgings to the messengers returned to his palace.

Chaupais

rājā sabu ranivāsa bōlāī. janaka patrikā bāci sunāī..
suni saṃdēsu sakala haraṣānīṃ. apara kathā saba bhūpa bakhānīṃ.. [1-294-1]
prēma praphullita rājahiṃ rānī. manahu sikhini suni bārida banī..
mudita asīsa dēhiṃ guru nārīṃ. ati ānaṃda magana mahatārīṃ.. [1-294-2]
lēhiṃ paraspara ati priya pātī. hṛdayaom lagāi juḍaāvahiṃ chātī..
rāma lakhana kai kīrati karanī. bārahiṃ bāra bhūpabara baranī.. [1-294-3]
muni prasādu kahi dvāra sidhāē. rāninha taba mahidēva bōlāē..
diē dāna ānaṃda samētā. calē biprabara āsiṣa dētā.. [1-294-4]

The king then called all the ladies of the gynaeceum and read aloud Janaka’s letter to them. All rejoiced to hear the message and the king himself related the other tidings which he had heard from the lips of the messengers. Bursting with emotion the queens shone like pea-hens rejoicing at the rumbling of clouds. The preceptor’s wife and the wives of other elders in their joy invoked the blessings of heaven and the mothers of the four brothers were overwhelmed with ecstasy. They took the most beloved letter from each other and pressing it to their bosom cooled their burning heart. The great king recounted again and again the glory and exploits of both Rāma and Lakṣmaṇa, saying that it was all due to the sage’s grace he went out of doors. The queens then sent for the Brāhmaṇas and joyfully bestowed gifts on them. And the Brāhmaṇas returned to their home uttering blessings.

Sortas

jācaka liē haomkāri dīnhi nichāvari kōṭi bidhi.
ciru jīvahu suta cāri cakrabarti dasarattha kē..295.. [1-294-295]

Next they called the beggars and lavished innumerable kinds of gifts on them. “Long live the four sons of Emperor Daśaratha!”

Chaupais

kahata calē pahirēṃ paṭa nānā. haraṣi hanē gahagahē nisānā..
samācāra saba lōganha pāē. lāgē ghara ghara hōnē badhāē.. [1-294-1]
bhuvana cāri dasa bharā uchāhū. janakasutā raghubīra biāhū..
suni subha kathā lōga anurāgē. maga gṛha galīṃ saomvārana lāgē.. [1-294-2]
jadyapi avadha sadaiva suhāvani. rāma purī maṃgalamaya pāvani..
tadapi prīti kai prīti suhāī. maṃgala racanā racī banāī.. [1-294-3]
dhvaja patāka paṭa cāmara cāru. chāvā parama bicitra bajārū..
kanaka kalasa tōrana mani jālā. harada dūba dadhi acchata mālā.. [1-294-4]

Thus they shouted as they left, attired in raiment of various kinds; there was a jubilant and tempestuous clash of kettledrums. When the news spread among all the people, festivities were started in every house. All the fourteen spheres were filled with joy at the news of the forthcoming wedding of Janaka’s daughter with the hero of Raghu’s race. The citizens were enraptured to hear the glad tidings and began to decorate the streets, houses and lanes. Although the city of Ayodhyā is ever charming, being the blessed and sacred abode of Śrī Rāma, it was adorned with beautiful festal decorations because of the love the people bore towards the very embodiment of love. Flags and banners, curtains and graceful chowries canopied the bazars in a most marvellous fashion. With vases of gold, festal arches, festoons of netted gems, turmeric, blades of Dūrvā grass, curds, unbroken rice and wreaths of flowers-

Dohas

maṃgalamaya nija nija bhavana lōganha racē banāi.
bīthīṃ sīcīṃ caturasama caukēṃ cāru purāi..296.. [1-296]

The people decorated their respective houses, which were already full of blessings; the lanes were sprinkled over with water, mixed with the fourfold pastes of sandal, saffron, musk and camphor and the squares in front of their houses were filled in with tasteful designs.

Chaupais

jahaom tahaom jūtha jūtha mili bhāmini. saji nava sapta sakala duti dāmini..
bidhubadanīṃ mṛga sāvaka lōcani. nija sarupa rati mānu bimōcani.. [1-296-1]
gāvahiṃ maṃgala maṃjula bānīṃ. sunikala rava kalakaṃṭhi lajānīṃ..
bhūpa bhavana kimi jāi bakhānā. bisva bimōhana racēu bitānā.. [1-296-2]
maṃgala drabya manōhara nānā. rājata bājata bipula nisānā..
katahu birida baṃdī uccarahīṃ. katahu bēda dhuni bhūsura karahīṃ.. [1-296-3]
gāvahiṃ suṃdari maṃgala gītā. lai lai nāmu rāmu aru sītā..
bahuta uchāhu bhavanu ati thōrā. mānahu umagi calā cahu ōrā.. [1-296-4]

Collected here and there troops of ladies, all brilliant as the lightning, with moon-like face and eyes resembling those of a fawn and beauty enough to rob Love’s consort (Rati) of her pride, and who had practised all the sixteen kinds of female adornment, sang auspicious strains with voice so melodious that the female cuckoo was put to shame on hearing the sweet sound! How is the king’s palace to be described; the pavilion set up there would dazzle the whole universe. Various articles of good omen and charming in appearance were displayed and a number of kettledrums were sounded. Here were panegyrists singing the family glory and here were Brāhmaṇas chanting the Vedas; while pretty women carolled festive songs, many times repeating the names of Rāma and Sītā. There was an excess of joy all round, while the palace was too small to contain it; it seemed, therefore, as if it overflowed on all sides.

According to the standard works on poetics the sixteen forms of female adornment are as follows:ó (1) rubbing and cleansing the body with fragrant unguents, (2) ablution, (3) putting on a new attire, (4) dyeing the sides of one’s feet with red lag, (5) dressing the hair, (6) adorning the parting line of the hair with red lead, (7) painting the forehead with streaks of sandal-paste, (8) dotting the chin with a small black spot, (9) colouring the palms of one’s hands and the soles of one’s feet with the reddish dye extracted from the leaves of the Mehadī plant, (10) an inting one’s body with perfumed unguents, (11) adorning the body with bejewelled ornaments, (12) beautifying the hair etc., with wreaths of flowers, (13) perfuming and dyeing one’s mouth by chewing betel-leaves etc., (14) colouring the teeth, (15) painting the lips and (16) applying collyrium to one’s eyes.

Dohas

sōbhā dasaratha bhavana kai kō kabi baranai pāra.
jahāom sakala sura sīsa mani rāma līnha avatāra..297.. [1-297]

What poet can describe the splendour of Daśaratha’s palace in which Rāma, the crest-jewel of all divinities, had taken birth?

Chaupais

bhūpa bharata puni liē bōlāī. haya gaya syaṃdana sājahu jāī..
calahu bēgi raghubīra barātā. sunata pulaka pūrē dōu bhrātā.. [1-297-1]
bharata sakala sāhanī bōlāē. āyasu dīnha mudita uṭhi dhāē..
raci ruci jīna turaga tinha sājē. barana barana bara bāji birājē.. [1-297-2]
subhaga sakala suṭhi caṃcala karanī. aya iva jarata dharata paga dharanī..
nānā jāti na jāhiṃ bakhānē. nidari pavanu janu cahata uḍaānē.. [1-297-3]
tinha saba chayala bhaē asavārā. bharata sarisa baya rājakumārā..
saba suṃdara saba bhūṣanadhārī. kara sara cāpa tūna kaṭi bhārī.. [1-297-4]

The king next called Bharata and said, “Go and prepare the horses, elephants and chariots and start at once in procession for Rāma’s marriage.” The two brothers were thrilled to hear this command. Bharata sent for the officers in charge of the stables and issued necessary instructions; the latter rose in joy and hastened to execute the orders. They equipped the horses with gorgeous saddles; gallant steeds of different colours stood there in their majesty. They were all beautiful and surpassingly swift-footed; they trod the ground as lightly as though it were red-hot iron. They belonged to different breeds, which were more than one could tell; they would fly in the air, as it were, outstripping the wind itself. Gallant princes, who were of the same age as Bharata, mounted them. The princes were all handsome and adorned with jewels and had a bow and arrow in their hands and a well-equipped quiver fastened at their side.

Dohas

charē chabīlē chayala saba sūra sujāna nabīna.
juga padacara asavāra prati jē asikalā prabīna..298.. [1-298]

They were elegant blithesome youths, chosen and skilled warriors all; and with each knight were two footmen, clever at sword-play.

Chaupais

bāomdhē birada bīra rana gāḍhaē. nikasi bhaē pura bāhēra ṭhāḍhaē..
phērahiṃ catura turaga gati nānā. haraṣahiṃ suni suni pavana nisānā.. [1-298-1]
ratha sārathinha bicitra banāē. dhvaja patāka mani bhūṣana lāē..
cavaomra cāru kiṃkina dhuni karahī. bhānu jāna sōbhā apaharahīṃ.. [1-298-2]
sāvaomkarana aganita haya hōtē. tē tinha rathanha sārathinha jōtē..
suṃdara sakala alaṃkṛta sōhē. jinhahi bilōkata muni mana mōhē.. [1-298-3]
jē jala calahiṃ thalahi kī nāī. ṭāpa na būḍa bēga adhikāī..
astra sastra sabu sāju banāī. rathī sārathinha liē bōlāī.. [1-298-4]

The champions, who were all staunch in fight and had taken a vow of chivalry, sallied forth and halted outside the city. The clever fellows put their steeds through various paces and rejoiced to hear the clash of tabor and drum. The charioteers had made their cars equally gorgeous with flags and banners, gems and ornaments. They were also provided with elegant chowries and tinkling bells, and outdid in splendour the chariot of the sun-god. The king owned numberless horses with dark ears, which the charioteers yoked to their chariots. They were all beautiful and looked so charming with their ornaments that even sages would be enraptured at the sight. They skimmed the surface of water even as dry land and would not sink even hoof-deep; so marvellous was their speed. Having provided the chariots with missiles and weapons and every other equipment the charioteers called their masters.

A rare and invaluable breed of horses, milk white all over and dark only in the ears, which were considered specially suitable for a horse-sacrifice.

Dohas

caḍhai caḍhai ratha bāhēra nagara lāgī jurana barāta.
hōta saguna sundara sabahi jō jēhi kāraja jāta..299.. [1-299]

Mounting the chariots the processionists began to collect outside the city. On whatever errand one went, each was greeted by auspicious omens.

Chaupais

kalita karibaranhi parīṃ aombārīṃ. kahi na jāhiṃ jēhi bhāomti saomvārīṃ..
calē mattagaja ghaṃṭa birājī. manahu subhaga sāvana ghana rājī.. [1-299-1]
bāhana apara anēka bidhānā. sibikā subhaga sukhāsana jānā..
tinha caḍhai calē biprabara bṛndā. janu tanu dharēṃ sakala śruti chaṃdā.. [1-299-2]
māgadha sūta baṃdi gunagāyaka. calē jāna caḍhai jō jēhi lāyaka..
bēsara ūomṭa bṛṣabha bahu jātī. calē bastu bhari aganita bhāomtī.. [1-299-3]
kōṭinha kāomvari calē kahārā. bibidha bastu kō baranai pārā..
calē sakala sēvaka samudāī. nija nija sāju samāju banāī.. [1-299-4]

On magnificent elephants were mounted splendid seats with canopies wrought in a manner beyond all description. Elephants in rut, adorned with clanging bells, headed like beautiful (rumbling) clouds in the rainy month of Śrāvaṇa (roughly corresponding to August). There were various kinds of other vehicles, such as charming palanquins, sedans etc., on which rode companies of noble Brāhmaṇas, incarnations, as it were, of all the hymns of the Vedas. Genealogists, bards, panegyrists and rhapsodists too rode on vehicles appropriate to their respective rank; while mules, camels and oxen of various breeds carried on their backs commodities of innumerable kinds. Millions of porters marched with burdens slung across their shoulders; who could enumerate the varieties of goods they carried? Crowds of servants also proceeded on the journey equipping themselves in their own way and forming batches of their own.

Dohas

saba kēṃ ura nirbhara haraṣu pūrita pulaka sarīra.
kabahiṃ dēkhibē nayana bhari rāmu lakhanū dōu bīra..300.. [1-300]

Each had boundless joy in his heart and a thrill ran through the bodies of all. They whispered to one another, “When shall we feast our eyes on the two heroes, Rāma and Lakṣmaṇa?”

Chaupais

garajahiṃ gaja ghaṃṭā dhuni ghōrā. ratha rava bāji hiṃsa cahu ōrā..
nidari ghanahi ghurmmarahiṃ nisānā. nija parāi kachu sunia na kānā.. [1-300-1]
mahā bhīra bhūpati kē dvārēṃ. raja hōi jāi paṣāna pabārēṃ..
caḍhaī aṭārinha dēkhahiṃ nārīṃ. liṃēom āratī maṃgala thārī.. [1-300-2]
gāvahiṃ gīta manōhara nānā. ati ānaṃdu na jāi bakhānā..
taba sumaṃtra dui spaṃdana sājī. jōtē rabi haya niṃdaka bājī.. [1-300-3]
dōu ratha rucira bhūpa pahiṃ ānē. nahiṃ sārada pahiṃ jāhiṃ bakhānē..
rāja samāju ēka ratha sājā. dūsara tēja puṃja ati bhrājā.. [1-300-4]

The elephants trumpeted and their bells clanged with a terrific din; on all sides there was a creaking of wheels and a neighing of horses. The clash of kettledrums would drown the peal of thunder; no one could hear one’s own words, much less of others. At the entrance of the king’s palace, there was such an enormous crowd that a stone thrown there would be trodden into dust. Women viewed the sight from house-tops, carrying festal lights in salvers used on auspicious occasions, and carolled melodious strains of various kinds in an ecstasy of joy beyond description. Then Sumantra (King Daśaratha’s own charioteer and trusted counsellor) got ready a pair of chariots and yoked them with steeds that would outrun even the horses of the sun-god, and brought them in all their splendour before the king; their beauty was more than goddess Śāradā could describe. One of them was equipped with the royal paraphernalia while the other was a mass of splendour and shone brightly.

Dohas

tēhiṃ ratha rucira basiṣṭha kahu haraṣi caḍhaāi narēsu.
āpu caḍhaēu spaṃdana sumiri hara gura gauri ganēsu..301.. [1-301]

This magnificent chariot the king joyfully caused Vasiṣṭha to mount, and then himself ascended the other, with his thoughts fixed on Lord Hara, his preceptor (Vasiṣṭha), goddess Gaurī and the god Gaṇeśa.

Chaupais

sahita basiṣṭha sōha nṛpa kaisēṃ. sura gura saṃga puraṃdara jaisēṃ..
kari kula rīti bēda bidhi rāū. dēkhi sabahi saba bhāomti banāū.. [1-301-1]
sumiri rāmu gura āyasu pāī. calē mahīpati saṃkha bajāī..
haraṣē bibudha bilōki barātā. baraṣahiṃ sumana sumaṃgala dātā.. [1-301-2]
bhayau kōlāhala haya gaya gājē. byōma barāta bājanē bājē..
sura nara nāri sumaṃgala gāī. sarasa rāga bājahiṃ sahanāī.. [1-301-3]
ghaṃṭa ghaṃṭi dhuni barani na jāhīṃ. sarava karahiṃ pāika phaharāhīṃ..
karahiṃ bidūṣaka kautuka nānā. hāsa kusala kala gāna sujānā . [1-301-4]

In the company of Vasiṣṭha the king shone forth as Indra (the lord of celestials) by the side of his preceptor (Bṛhaspati). After performing all the rites sanctioned by family usage or prescribed by the Vedas and seeing everyone fully equipped for the journey, he sallied forth to the blast of the conch-shell after receiving the permission of his preceptor and with his thoughts fixed on Śrī Rāma. The immortals rejoiced to see the marriage procession and rained down flowers full of auspicious blessings. There was a confused din of horses neighing, elephants trumpeting and music playing both in the heavens and in the procession. Human and celestial dames alike sang festal melodies, while clarionets played in sweet accord. There was an indescribable clamour of bells, both large and small. The footmen leaped and danced, displaying exercises of various kinds. Jesters, proficient in pleasantry and expert in singing melodious songs, practised all kinds of buffoonery.

Dohas

turaga nacāvahiṃ kuara bara akani mṛdaṃga nisāna..
nāgara naṭa citavahiṃ cakita ḍagahiṃ na tāla baomdhāna..302.. [1-302]

Gallant princes made their steeds cruvet to the measured beat of tabors and kettledrums; accomplished dancers noted with surprise that they never made a step out of time.

Chaupais

banai na baranata banī barātā. hōhiṃ saguna suṃdara subhadātā..
cārā cāṣu bāma disi lēī. manahu sakala maṃgala kahi dēī.. [1-302-1]
dāhina kāga sukhēta suhāvā. nakula darasu saba kāhūom pāvā..
sānukūla baha tribidha bayārī. saghaṭa savāla āva bara nārī.. [1-302-2]
lōvā phiri phiri darasu dēkhāvā. surabhī sanamukha sisuhi piāvā..
mṛgamālā phiri dāhini āī. maṃgala gana janu dīnhi dēkhāī.. [1-302-3]
chēmakarī kaha chēma bisēṣī. syāmā bāma sutaru para dēkhī..
sanamukha āyau dadhi aru mīnā. kara pustaka dui bipra prabīnā.. [1-302-4]

The splendour of the marriage procession was more than one could describe. Fair and auspicious omens occurred. The blue-necked jay picked up food on the left and announced as it were all good fortune. On a fair field in the right appeared a cow, and a mongoose was seen by all. A soft, cool and fragrant breeze was blowing in a favourable direction; a blessed (unwidowed) woman appeared with a pitcher and a child in her arms. A fox turned round and showed himself again and again and a cow suckled its calf in front of the procession; a herd of deer came round to the right, as if good omens appeared in visible form. A Brahmani-kite promised great blessings; and a Śyāmā bird was observed on an auspicious tree to the left. A man bearing curds and fish and two learned Brāhmaṇas each with a book in his hand came from the opposite direction.

Dohas

maṃgalamaya kalyānamaya abhimata phala dātāra.
janu saba sācē hōna hita bhaē saguna ēka bāra..303.. [1-303]

All kinds of blessed and auspicious omens and those conducive of desired results occurred all at once as if to fulfil themselves.

Chaupais

maṃgala saguna sugama saba tākēṃ. saguna brahma suṃdara suta jākēṃ..
rāma sarisa baru dulahini sītā. samadhī dasarathu janaku punītā.. [1-303-1]
suni asa byāhu saguna saba nācē. aba kīnhē biraṃci hama sāomcē..
ēhi bidhi kīnha barāta payānā. haya gaya gājahiṃ hanē nisānā.. [1-303-2]
āvata jāni bhānukula kētū. saritanhi janaka baomdhāē sētū..
bīca bīca bara bāsa banāē. surapura sarisa saṃpadā chāē.. [1-303-3]
asana sayana bara basana suhāē. pāvahiṃ saba nija nija mana bhāē..
nita nūtana sukha lakhi anukūlē. sakala barātinha maṃdira bhūlē.. [1-303-4]

Auspicious omens easily occur to him who has God with form as his own son. In the marriage which was going to take place, the bridegroom was no other than Śrī Rāma and Sītā Herself was the bride; while the pious Daśaratha and Janaka were the parents of the bridegroom and the bride respectively; hearing of this marriage all good omens danced and said, “It is now that the Creator has justified us.” In this way the procession set forth amidst the neighing of horses, the trumpeting of elephants and the clash of kettledrums. Learning that the chief of the solar race, King Daśaratha, was already on the way, King Janaka had the rivers bridged, and got beautiful rest-houses erected at different stages, which vied in magnificence with the city of immortals (Amarāvatī), and in which members of the bridegroom’s party were supplied with excellent food, beds and clothing each according to his own taste. Finding ever new pleasures agreeable to themselves all the members of the bridegroom’s party forgot their own home.

Dohas

āvata jāni barāta bara suni gahagahē nisāna.
saji gaja ratha padacara turaga lēna calē agavāna..304.. [1-304]

When it was learnt that the procession of the bridegroom’s party was approaching and the tempestuous clash of the kettledrums was heard, a deputation went out to receive it with elephants, chariots, footmen and horses duly equipped.