Part - 28 — Ancient Knowledge

Dialogue between the sage Vasiṣṭha and Bharata; Bharata prepares for a journey to Citrakūṭa in order to bring Śrī Rāma back to Ayodhyā

Dohas

tāta hṛdayaom dhīraju dharahu karahu jō avasara āju.
uṭhē bharata gura bacana suni karana kahēu sabu sāju..169.. [2-169]

“Have courage in your heart, dear son, and do what the occasion demands today.” Hearing his preceptor’s commands Bharata rose and asked everything to be got ready.

Chaupais

nṛpatanu bēda bidita anhavāvā. parama bicitra bimānu banāvā..
gahi pada bharata mātu saba rākhī. rahīṃ rāni darasana abhilāṣī.. [2-169-1]
caṃdana agara bhāra bahu āē. amita anēka sugaṃdha suhāē..
saraju tīra raci citā banāī. janu surapura sōpāna suhāī.. [2-169-2]
ēhi bidhi dāha kriyā saba kīnhī. bidhivata nhāi tilāṃjuli dīnhī..
sōdhi sumṛti saba bēda purānā. kīnha bharata dasagāta bidhānā.. [2-169-3]
jahaom jasa munibara āyasu dīnhā. tahaom tasa sahasa bhāomti sabu kīnhā..
bhaē bisuddha diē saba dānā. dhēnu bāji gaja bāhana nānā.. [2-169-4]

He had the king’s body washed in accordance with the Vedic rites and caused a most splendid funeral bier to be prepared for him. Clasping the feet of his mothers Bharata prevented them (from ascending the funeral pile); they all stayed behind in the hope of seeing Śrī Rāma. There arrived many loads of sandal-wood and aloes and diverse other excellent aromatic herbs of untold varieties. The pile was raised in an artistic way on the bank of the Sarayū river, and looked like a lovely ladder reaching to heaven. In this way all the rites of cremation were gone through and then the funeral party bathed with due ceremony and offered a handful of water and sesame seeds to the departed soul. After ascertaining the views of all the Smṛti texts, the Vedas and the Purāṇas Bharata performed the ceremony of Daśagātra. Whatever orders the great sage Vasiṣṭha gave on a particular point Bharata carried out all of them in a thousand ways. He bestowed all sorts of gifts on attaining purity.† He gave away cows, horses, elephants and conveyances of various sorts-

The ceremony consists in offering to the departed soul a ball of boiled rice on each of the ten days following the cremation of the deceased.
† The Hindus believe that the agnates and certain other relations of a deceased remain impure for a number of days and get purified only after the prescribed period is over.

Dohas

siṃghāsana bhūṣana basana anna dharani dhana dhāma.
diē bharata lahi bhūmisura bhē paripūrana kāma..170.. [2-170]

And even so thrones, ornaments and costumes, foodgrains, lands, money and houses; and the Brāhmaṇas had all their desires fulfilled on receiving them.

Chaupais

pitu hita bharata kīnhi jasi karanī. sō mukha lākha jāi nahiṃ baranī..
sudinu sōdhi munibara taba āē. saciva mahājana sakala bōlāē.. [2-170-1]
baiṭhē rājasabhāom saba jāī. paṭhaē bōli bharata dōu bhāī..
bharatu basiṣṭha nikaṭa baiṭhārē. nīti dharamamaya bacana ucārē.. [2-170-2]
prathama kathā saba munibara baranī. kaikai kuṭila kīnhi jasi karanī..
bhūpa dharamabratu satya sarāhā. jēhiṃ tanu parihari prēmu nibāhā.. [2-170-3]
kahata rāma guna sīla subhāū. sajala nayana pulakēu munirāū..
bahuri lakhana siya prīti bakhānī. sōka sanēha magana muni gyānī.. [2-170-4]

Whatever rites Bharata performed for the benefit of his father (in the other world) were more than a hundred thousand tongues could recount. Then, after determining an auspicious date the great sage (Vasiṣṭha) came and summoned all the ministers as well as the elite of the city. They all repaired to the council chamber and sat there. The two brothers, Bharata and Śatrughna, were also sent for. Vasiṣṭha seated Bharata by his side and spoke to him words full of wisdom and piety. First of all the great sage repeated the whole story of Kaikeyī’s wily doing and paid his tribute to the vow of piety and truthfulness of King Daśaratha, who remained true to his love even at the cost of his life. And as the great hermit spoke of Śrī Rāma’s virtues, amiability and kind disposition tears came to his eyes and a thrill ran through his body. Again, when he extolled the affection that Lakṣmaṇa and Sītā bore (towards Rāma), the enlightened sage was overwhelmed with grief and emotion.

Dohas

sunahu bharata bhāvī prabala bilakhi kahēu muninātha.
hāni lābhu jīvana maranu jasu apajasu bidhi hātha..171.. [2-171]

Listen, Bharata: formidable is fate!" the lord of sages sorrowfully exclaimed. “Loss and gain, life and death, glory and infamy-all these lie in the hands of Providence.

Chaupais

asa bicāri kēhi dēia dōsū. byaratha kāhi para kījia rōsū..
tāta bicāru kēhi karahu mana māhīṃ. sōca jōgu dasarathu nṛpu nāhīṃ.. [2-171-1]
sōcia bipra jō bēda bihīnā. taji nija dharamu biṣaya layalīnā..
sōcia nṛpati jō nīti na jānā. jēhi na prajā priya prāna samānā.. [2-171-2]
sōcia bayasu kṛpana dhanavānū. jō na atithi siva bhagati sujānū..
sōcia sūdru bipra avamānī. mukhara mānapriya gyāna gumānī.. [2-171-3]
sōcia puni pati baṃcaka nārī. kuṭila kalahapriya icchācārī..
sōcia baṭu nija bratu pariharaī. jō nahiṃ gura āyasu anusaraī.. [2-171-4]

Arguing thus, whom should we blame? And with whom should we be angry without any cause? Ponder in your heart, my son, that King Daśaratha is not worth grieving for. Pitiable is the Brāhmaṇa who is ignorant of the Vedas, and who has abandoned his own duty and is engrossed in the pleasures of sense; pitiable the king who has no knowledge of politics and who does not love his people as his own life: pitiable the Vaiśya (a member of the trading class) who is niggardly though rich, and who is not perfect in hospitality nor in devotion to Lord Śiva; pitiable the Śūdra (a member of the labouring or artisan class) who is disrespectful towards the Brāhmaṇas, loquacious and proud of his knowledge and loves to be honoured. Pitiable, again, is the woman who deceives her own husband, is crooked and quarrelsome and follows her own will; pitiable the religious student who breaks his vow and obeys not the orders of his preceptor."

Dohas

sōcia gṛhī jō mōha basa karai karama patha tyāga.
sōcia jati praṃpaca rata bigata bibēka birāga..172.. [2-172]

Nay, pitiable is the householder who out of ignorance forsakes the path of duty, and pitiable the recluse who is attached to the world and lacks discretion and dispassion."

Chaupais

baikhānasa sōi sōcai jōgu. tapu bihāi jēhi bhāvai bhōgū..
sōcia pisuna akārana krōdhī. janani janaka gura baṃdhu birōdhī.. [2-172-1]
saba bidhi sōcia para apakārī. nija tanu pōṣaka niradaya bhārī..
sōcanīya sabahi bidhi sōī. jō na chāḍai chalu hari jana hōī.. [2-172-2]
sōcanīya nahiṃ kōsalarāū. bhuvana cāridasa pragaṭa prabhāū..
bhayau na ahai na aba hōnihārā. bhūpa bharata jasa pitā tumhārā.. [2-172-3]
bidhi hari haru surapati disināthā. baranahiṃ saba dasaratha guna gāthā.. [2-172-4]

Pitiable is the anchorite who has given up penance and developed a liking for luxuries; pitiable the backbiter who is angry without cause and an enemy of his own parents, preceptor and brothers. Pitiable in everyway is he who harms others, cherishes his own body and is exceedingly heartless. And pitiable in every respect is he who is not sincerely devoted to Śrī Hari. The lord of Kosala is not worth grieving for, his glory being manifest through all the fourteen spheres. There never was, nor is, nor shall be hereafter, a monarch like your father, Bharata. Brahma, Viṣṇu, Śiva, Indra (the lord of celestials) and the guardians of the quarters, all sing praises of King Daśaratha.

Dohas

kahahu tāta kēhi bhāomti kōu karihi baḍaāī tāsu.
rāma lakhana tumha satruhana sarisa suana suci jāsu..173.. [2-173]

“Tell me, dear child, who can glorify him who begot such pious sons as Rāma, Lakṣmaṇa, Śatrughna and yourself?”

Chaupais

saba prakāra bhūpati baḍabhāgī. bādi biṣādu karia tēhi lāgī..
yahu suni samujhi sōcu pariharahū. sira dhari rāja rajāyasu karahū.. [2-173-1]
rāomya rājapadu tumha kahu dīnhā. pitā bacanu phura cāhia kīnhā..
tajē rāmu jēhiṃ bacanahi lāgī. tanu pariharēu rāma birahāgī.. [2-173-2]
nṛpahi bacana priya nahiṃ priya prānā. karahu tāta pitu bacana pravānā..
karahu sīsa dhari bhūpa rajāī. hai tumha kahaom saba bhāomti bhalāī.. [2-173-3]
parasurāma pitu agyā rākhī. mārī mātu lōka saba sākhī..
tanaya jajātihi jaubanu dayaū. pitu agyāom agha ajasu na bhayaū.. [2-173-4]

The king was blessed in everyway; it is no use mourning for him. Hearing and realizing this, sorrow no more, and reverently obey the king’s command. The king has bestowed the kingship on you; it behoves you, therefore, to redeem the words of your father who abandoned Rāma for the sake of his word and quitted his body in his anguish of separation from Rāma. The king did not love his own life as he did his word; therefore, dear son, redeem your father’s word. Reverently obey the king’s command; this will do you good in everyway. Paraśurāma executed the command of his father and killed his own mother: the whole world will bear testimony to this fact. Yayāti’s son (Puru) exchanged his own youth for the old age of his father and incurred no sin or blame because he did so in obedience to his father’s command."

King Yayāti had won the hand of Devayānī, daughter of Śukrācārya (preceptor of the demon kings). Devayānī having one complained to her father of the king’s infidelity, Śukrācārya pronounced on him a curse as a result of which he became old and infirm before time. Having been propitiated by him through supplication and entreaty, however, the sage allowed the king to borrow the youth of another in exchange for his own old age should anyone be willing to part with it. The king thereupon sought the help of his sons, but the first four of them declined. It was only the fifth and youngest son, Puru, who willingly parted with his own youth and accepted the old age of his father. After enjoying life for a few more years Yayāti got disgusted with the world and retired to the woods, returning the youth of his youngest son and crowning him king in preference to his elder brothers, who had all disappointed him. Even though Yayāti had made use of his son’s youth in enjoying life with his mother, the son incurred no sin because he had agreed to this arrangement only to please his father and made a unique sacrifice for his sake.

Dohas

anucita ucita bicāru taji jē pālahiṃ pitu baina.
tē bhājana sukha sujasa kē basahiṃ amarapati aina..174.. [2-174]

Those who cherish their father’s word, minding not whether it is reasonable or otherwise, attain happiness and fair renown and dwell in the abode of Indra (the lord of immortals)."

Chaupais

avasi narēsa bacana phura karahū. pālahu prajā sōku pariharahū..
surapura nṛpa pāihi paritōṣū. tumha kahu sukṛta sujasu nahiṃ dōṣū.. [2-174-1]
bēda bidita saṃmata sabahī kā. jēhi pitu dēi sō pāvai ṭīkā..
karahu rāju pariharahu galānī. mānahu mōra bacana hita jānī.. [2-174-2]
suni sukhu lahaba rāma baidēhīṃ. anucita kahaba na paṃḍita kēhīṃ..
kausalyādi sakala mahatārīṃ. tēu prajā sukha hōhiṃ sukhārīṃ.. [2-174-3]
parama tumhāra rāma kara jānihi. sō saba bidhi tumha sana bhala mānihi..
sauṃpēhu rāju rāma kai āēom. sēvā karēhu sanēha suhāēom.. [2-174-4]

“Therefore, you needs must redeem the king’s word; cherish your subjects and cease to grieve. The king in heaven will derive solace, while you will earn merit and good fame and shall incur no blame. It is well known in the Vedas and has the sanction of all that the crown goes to him on whom the father bestows it. Therefore, rule the kingdom, feel no remorse and accept my advice as salutary. Rāma and Videha’s daughter (Sītā) will be gratified when they hear of it and no wise man will call it wrong. Kausalyā and all the other mothers too will be happy in the happiness of the people. Nay, he who will know the supreme affinity between you and Rāma will have perfect goodwill towards you. When Rāma returns home you may hand over the kingdom to him and serve him with ideal affection.”

Dohas

kījia gura āyasu avasi kahahiṃ saciva kara jōri.
raghupati āēom ucita jasa tasa taba karaba bahōri..175.. [2-175]

The ministers submitted with joined palms: “You needs must obey the order of your preceptor. When the Lord of Raghus comes back, you may do what you think fit then.”

Chaupais

kausalyā dhari dhīraju kahaī. pūta pathya gura āyasu ahaī..
sō ādaria karia hita mānī. tajia biṣādu kāla gati jānī.. [2-175-1]
bana raghupati surapati naranāhū. tumha ēhi bhāomti tāta kadarāhū..
parijana prajā saciva saba aṃbā. tumhahī suta saba kahaom avalaṃbā.. [2-175-2]
lakhi bidhi bāma kālu kaṭhināī. dhīraju dharahu mātu bali jāī..
sira dhari gura āyasu anusarahū. prajā pāli parijana dukhu harahū.. [2-175-3]
gura kē bacana saciva abhinaṃdanu. sunē bharata hiya hita janu caṃdanu..
sunī bahōri mātu mṛdu bānī. sīla sanēha sarala rasa sānī.. [2-175-4]

Summoning courage Kausalyā said, “Salutary, my son, is your Guru’s command; the same should be respected and obeyed by you as conducive to your good. Cease to grieve realizing the vicissitudes of life. The Lord of Raghus is in the forest and the king is lording it over the gods (in heaven); while you, my son, are thus giving way to faintheartedness. You, my child, are the only support of all including your family, subjects, ministers and all your mothers. Perceiving the antipathy of God and the relentlessness of fate, I adjure you by my life to have courage. Reverently obey your Guru’s command, cherish your subjects and relieve the affliction of your family.” Bharata listened to the advice of his preceptor and the ministers, appeal endorsing the same, which were as soothing to his heart as sandal-paste. He further heard the mother’s soft words imbued with the nectar of amiability, affection and guilelessness.

Chhands

sānī sarala rasa mātu bānī suni bharata byākula bhaē.
lōcana sarōruha stravata sīṃcata biraha ura aṃkura naē..
sō dasā dēkhata samaya tēhi bisarī sabahi sudhi dēha kī.
tulasī sarāhata sakala sādara sīvaom sahaja sanēha kī..

Bharata grew restless when he heard mother Kausalyā’s speech imbued as it was with the nectar of sincerity. His lotus eyes shed tears that watered the fresh shoots of desolation in his heart. All those who saw his condition at that time forgot their own existence. Everyone, says Tulasīdāsa; reverently extolled him as the perfection of artless love.

Sortas

bharatu kamala kara jōri dhīra dhuraṃdhara dhīra dhari.
bacana amiaom janu bōri dēta ucita uttara sabahi..176.. [2-175-176]

Joining his lotus palms, Bharata, who was foremost among the strong-minded, took courage and proceeded to give fitting replies to all in words steeped as it were in nectar.

Chaupais

mōhi upadēsu dīnha gura nīkā. prajā saciva saṃmata sabahī kā..
mātu ucita dhari āyasu dīnhā. avasi sīsa dhari cāhau kīnhā.. [2-175-1]
gura pitu mātu svāmi hita bānī. suni mana mudita karia bhali jānī..
ucita ki anucita kiēom bicārū. dharamu jāi sira pātaka bhārū.. [2-175-2]
tumha tau dēhu sarala sikha sōī. jō ācarata mōra bhala hōī..
jadyapi yaha samujhata hau nīkēṃ. tadapi hōta paritōṣu na jī kēṃ.. [2-175-3]
aba tumha binaya mōri suni lēhū. mōhi anuharata sikhāvanu dēhū..
ūtaru dēu chamaba aparādhū. dukhita dōṣa guna ganahiṃ na sādhū.. [2-175-4]

“My preceptor has given me excellent advice, which has been endorsed by my subjects, ministers and all. Mother (Kausalyā) too has enjoined on me what she has thought fit and which I certainly wish to carry out with reverence. The advice of one’s preceptor, parents, master and friend ought to be acted upon with a cheerful heart as conducive to one’s good. By pausing to think whether it is right or wrong one fails in one’s duty and incurs a load sin. You are surely giving me sincere advice which, if followed, will do me good. Even though I fully realize this, my heart is not satisfied. Now hear my request and give me advice that may suit me. Forgive me my presumption in returning an answer to you; for good people reckon not the virtues or faults of the distressed.

Dohas

pitu surapura siya rāmu bana karana kahahu mōhi rāju.
ēhi tēṃ jānahu mōra hita kai āpana baḍa kāju..177.. [2-177]

My father is in heaven and both Sītā and Rāma are in the woods, whereas you ask me to rule the kingdom. Do you think this will do me good or you expect some unusual gain to yourself from this arrangement?"

Chaupais

hita hamāra siyapati sēvakāī. sō hari līnha mātu kuṭilāī..
maiṃ anumāni dīkha mana māhīṃ. āna upāyaom mōra hita nāhīṃ.. [2-177-1]
sōka samāju rāju kēhi lēkhēṃ. lakhana rāma siya binu pada dēkhēṃ..
bādi basana binu bhūṣana bhārū. bādi birati binu brahma bicārū.. [2-177-2]
saruja sarīra bādi bahu bhōgā. binu haribhagati jāyaom japa jōgā..
jāyaom jīva binu dēha suhāī. bādi mōra sabu binu raghurāī.. [2-177-3]
jāu rāma pahiṃ āyasu dēhū. ēkahiṃ āomka mōra hita ēhū..
mōhi nṛpa kari bhala āpana cahahū. sōu sanēha jaḍatā basa kahahū.. [2-177-4]

My good lies in the service of Śrī Rāma, although I have been deprived of that privilege through my mother’s perversity. I have pondered in my heart and realized that my good lies in no other way. Of what account is this kingdom, which is nothing but an abode of sorrow, when the feet of Lakṣmaṇa, Rāma and Sītā are no longer to be seen? A load of jewels is of no use without clothes; an enquiry about Brahma (the Absolute) is of little use without dispassion; abundant enjoyments are of no use to a diseased body; of little use are Japa (muttering of prayers) and Yoga (exercises of mind-control) without devotion to Śrī Hari. A handsome body is of no use without life and all I have is naught without the Lord of Raghus. Grant me leave to go where Rāma is; my good exclusively lies in this. And if you urge that you seek your own good by crowning me king, you say so only through ignorance caused by affection."

Dohas

kaikēī sua kuṭilamati rāma bimukha gatalāja.
tumha cāhata sukhu mōhabasa mōhi sē adhama kēṃ rāja..178.. [2-178]

“It is through infatuation that you expect happiness from the reign of a wretch like me, who is Kaikeyī’s son, of perverted intellect, hostile to Rāma and lost to shame.”

Chaupais

kahau sāomcu saba suni patiāhū. cāhia dharamasīla naranāhū..
mōhi rāju haṭhi dēihahu jabahīṃ. rasā rasātala jāihi tabahīṃ.. [2-178-1]
mōhi samāna kō pāpa nivāsū. jēhi lagi sīya rāma banabāsū..
rāyaom rāma kahu kānanu dīnhā. bichurata gamanu amarapura kīnhā.. [2-178-2]
maiṃ saṭhu saba anaratha kara hētū. baiṭha bāta saba sunau sacētū..
binu raghubīra bilōki abāsū. rahē prāna sahi jaga upahāsū.. [2-178-3]
rāma punīta biṣaya rasa rūkhē. lōlupa bhūmi bhōga kē bhūkhē..
kahaom lagi kahauṃ hṛdaya kaṭhināī. nidari kulisu jēhiṃ lahī baḍaāī.. [2-178-4]

“I tell you the truth: you should all listen and believe what I say. A virtuous man alone should be crowned as king. The moment you instal me on the throne perforce the earth will sink into the lowest depths. Who is such an inveterate sinner as I, on whose account Sītā and Rāma have been exiled into the forest? The king sent Rāma into exile and himself ascended to heaven the moment the latter left him. My wretched self, which is the root of all evil, is sitting quietly and hears all talk unmoved. Even though I find the palace without Rāma, I have survived and endured the world’s jeers. Devoid of attraction for Śrī Rāma, who is a sacred object of love, my soul is rapacious and hungers for land (dominion) and enjoyment. I have no words to depict the cruelty of my heart that has attained notoriety by surpassing even adamant.”

Dohas

kārana tēṃ kāraju kaṭhina hōi dōsu nahi mōra.
kulisa asthi tēṃ upala tēṃ lōha karāla kaṭhōra..179.. [2-179]

“An effect is as a rule harder than its cause and I am not to blame for it. The thunderbolt is more formidable and harder than bone (of which it was made) and iron than rock (from which it is quarried).”

The story as to how the thunderbolt was made out of the bones of the philanthropic sage Dadhīci (who gave up his life in the interest of the gods) has been told in the account of this sage, which appears in the footnote below the Caupāīs following Dohā 29 above.

Chaupais

kaikēī bhava tanu anurāgē. pāomvara prāna aghāi abhāgē..
jauṃ priya birahaom prāna priya lāgē. dēkhaba sunaba bahuta aba āgē.. [2-179-1]
lakhana rāma siya kahu banu dīnhā. paṭhai amarapura pati hita kīnhā..
līnha bidhavapana apajasu āpū. dīnhēu prajahi sōku saṃtāpū.. [2-179-2]
mōhi dīnha sukhu sujasu surājū. kīnha kaikēīṃ saba kara kājū..
ēhi tēṃ mōra kāha aba nīkā. tēhi para dēna kahahu tumha ṭīkā.. [2-179-3]
kaikaī jaṭhara janami jaga māhīṃ. yaha mōhi kahaom kachu anucita nāhīṃ..
mōri bāta saba bidhihiṃ banāī. prajā pāomca kata karahu sahāī.. [2-179-4]

Clinging to this body born of Kaikeyī, my wretched life is exceedingly unfortunate. When life has been dear to me even though I have been torn from my beloved brother, I shall have much to see and hear yet. Kaikeyī has sent Lakṣmaṇa, Rāma and Sītā into exile and has done a good turn to her husband by despatching him to the abode of immortals; she has taken widowhood and infamy upon herself and bestowed grief and affliction on the people; and to me she has allotted happiness, good reputation and a thriving kingdom; in this way she has served the interests of all. I cannot expect greater good than this at present; over and above that you proclaim your intention to crown me king. Since I have been born into this world through Kaikeyī’s womb this is not at all unbecoming of me. God Himself has accomplished everything for me; why, then, should you all as well as the people help my cause?

Dohas

graha grahīta puni bāta basa tēhi puni bīchī māra.
tēhi piāia bārunī kahahu kāha upacāra..180.. [2-180]

“If a man who is possessed by some evil spirit and is also affected by delirium and has been further stung by a scorpion is given a cup of wine, tell me, what kind of treatment is this?”

Chaupais

kaikai suana jōgu jaga jōī. catura biraṃci dīnha mōhi sōī..
dasaratha tanaya rāma laghu bhāī. dīnhi mōhi bidhi bādi baḍaāī.. [2-180-1]
tumha saba kahahu kaḍhaāvana ṭīkā. rāya rajāyasu saba kahaom nīkā..
utaru dēu kēhi bidhi kēhi kēhī. kahahu sukhēna jathā ruci jēhī.. [2-180-2]
mōhi kumātu samēta bihāī. kahahu kahihi kē kīnha bhalāī..
mō binu kō sacarācara māhīṃ. jēhi siya rāmu prānapriya nāhīṃ.. [2-180-3]
parama hāni saba kahaom baḍa lāhū. adinu mōra nahi dūṣana kāhū..
saṃsaya sīla prēma basa ahahū. sabui ucita saba jō kachu kahahū.. [2-180-4]

God in His wisdom has ordained for me everything in this world that is worthy of Kaikeyī’s son. He has, however, bestowed on me in vain the honour of being a son of king Daśaratha and a younger brother of Śrī Rāma. All of you urge me to accept the throne and the king’s command is good for all. How shall I answer all individually? Let everyone gladly say what one pleases. Barring me and my vile mother, tell me, who will say the right thing has been done? Excepting myself who is there in the whole animate and inanimate creation that does not love Sītā and Rāma as one’s own life? What is most baneful appears to you all as a mighty gain; this is my misfortune and none is to be blamed for it. You are in the grip of doubt, amiability and affection; and whatever you all say is right."

Dohas

rāma mātu suṭhi saralacita mō para prēmu bisēṣi.
kahai subhāya sanēha basa mōri dīnatā dēkhi..181. [2-181]

Śrī Rāma’s mother (Kausalyā) is most guileless of heart and loves me in a special degree. Finding me in distress she has said all this under impulse of natural affection."

Chaupais

gura bibēka sāgara jagu jānā. jinhahi bisva kara badara samānā..
mō kahaom tilaka sāja saja sōū. bhaēom bidhi bimukha bimukha sabu kōū.. [2-181-1]
parihari rāmu sīya jaga māhīṃ. kōu na kahihi mōra mata nāhīṃ..
sō maiṃ sunaba sahaba sukhu mānī. aṃtahu kīca tahāom jahaom pānī.. [2-181-2]
ḍaru na mōhi jaga kahihi ki pōcū. paralōkahu kara nāhina sōcū..
ēkai ura basa dusaha davārī. mōhi lagi bhē siya rāmu dukhārī.. [2-181-3]
jīvana lāhu lakhana bhala pāvā. sabu taji rāma carana manu lāvā..
mōra janama raghubara bana lāgī. jhūṭha kāha pachitāu abhāgī.. [2-181-4]

My Guru (Vasiṣṭha) as all the world knows is an ocean of wisdom; the universe is like a plum in the palm of his hand. Even he is making preparations for my coronation; when Fate is adverse, everyone else turns hostile. With the exception of Śrī Rāma and Sītā no one in this world will say the plot did not have my approval. All this I must hear and endure with a cheerful heart; for wherever there is water mud must be there eventually. I shudder not to think that the world will call me vile; and I have little anxiety about the other world either. There is one terrible anguish that plagues my heart; it is that Sītā and Rāma are suffering hardships on my account. Lakṣmaṇa has fully reaped the reward of his existence; discarding everything else, he has fixed his mind on Śrī Rāma’s feet. As for myself I was born for Śrī Rāma’s banishment; in vain do I lament, wretched that I am."

It is an idiomatic way of saying that the secrets of the world are intimately known to him.

Dohas

āpani dāruna dīnatā kahau sabahi siru nāi.
dēkhēṃ binu raghunātha pada jiya kai jarani na jāi..182.. [2-182]

Bowing my head to all I lay open my terrible distress before you. Unless I behold Śrī Rāma’s feet the agony of my soul shall not go."

Chaupais

āna upāu mōhi nahi sūjhā. kō jiya kai raghubara binu būjhā..
ēkahiṃ āomka ihai mana māhīṃ. prātakāla calihau prabhu pāhīṃ.. [2-182-1]
jadyapi maiṃ anabhala aparādhī. bhai mōhi kārana sakala upādhī..
tadapi sarana sanamukha mōhi dēkhī. chami saba karihahiṃ kṛpā bisēṣī.. [2-182-2]
sīla sakuca suṭhi sarala subhāū. kṛpā sanēha sadana raghurāū..
arihuka anabhala kīnha na rāmā. maiṃ sisu sēvaka jadyapi bāmā.. [2-182-3]
tumha pai pāomca mōra bhala mānī. āyasu āsiṣa dēhu subānī..
jēhiṃ suni binaya mōhi janu jānī. āvahiṃ bahuri rāmu rajadhānī.. [2-182-4]

“I find no other remedy. Who else than the Chief of Raghus can know what passes in my heart? There is only one resolve in my mind; at daybreak I must proceed to meet the Lord. Even though I am a vile offender and am at the root of all troubles, yet when the Lord finds me before him in a suppliant mien he will forgive all my faults and shower his special grace on me. The Lord of Raghus is an embodiment of amiability, meekness, extreme guilelessness of disposition, compassion and love. Śrī Rāma has never injured even an enemy, to say nothing of me, a mere child and his servant too, though hostile to him. Therefore, do allow me, all of you, to depart and bless me in an auspicious strain knowing it to be for my good, so that on hearing my supplication and recognizing me as his servant Śrī Rāma may return to his capital.”

Dohas

jadyapi janamu kumātu tēṃ maiṃ saṭhu sadā sadōsa.
āpana jāni na tyāgihahiṃ mōhi raghubīra bharōsa..183.. [2-183]

Though I am born of a wicked mother and am myself a rogue and ever guilty, I am confident of Rāma that he will never forsake me knowing me for his own."

Chaupais

bharata bacana saba kahaom priya lāgē. rāma sanēha sudhāom janu pāgē..
lōga biyōga biṣama biṣa dāgē. maṃtra sabīja sunata janu jāgē.. [2-183-1]
mātu saciva gura pura nara nārī. sakala sanēhaom bikala bhaē bhārī..
bharatahi kahahi sarāhi sarāhī. rāma prēma mūrati tanu āhī.. [2-183-2]
tāta bharata asa kāhē na kahahū. prāna samāna rāma priya ahahū..
jō pāvaomru apanī jaḍatāī. tumhahi sugāi mātu kuṭilāī.. [2-183-3]
sō saṭhu kōṭika puruṣa samētā. basihi kalapa sata naraka nikētā..
ahi agha avaguna nahi mani gahaī. harai garala dukha dārida dahaī.. [2-183-4]

Bharata’s words pleased all, imbued as they were with the nectar of devotion to Śrī Rāma. The people who had been burning with the deadly poison of separation from Śrī Rāma were roused to their senses on hearing as it were a charm against snake poison alongwith its seed-letter. The mothers, the ministers, the preceptor and the people of the city, all were overwhelmed with emotion. They praised Bharata again and again and said, “Your body is the very personification of affection for Śrī Rāma. It is no wonder that you should say so, dear Bharata, since you are dear to Rāma as his own life. The vile man who through his ignorance hates you because of your mother’s perversity, the wretch shall abide in hell for a hundred Kalpas (cycles) with millions of his past generations. A gem on the head of a serpent is not affected by the sins and faults of the serpent; on the other hand, it counteracts poison, sorrow and indigence.”

According to the Tantras (a sacred literature dealing with the worship of deities) there are mystic formulas sacred to every deity, which if repeated with genuine faith and in accordance with certain prescribed rules help the realization of that deity. Every such Mantra has also got a Bīja Mantra consisting of a single letter with ’m’ added to it. This seed-letter, if prefixed to the Mantra itself, enhances its potency

Dohas

avasi calia bana rāmu jahaom bharata maṃtru bhala kīnha.
sōka siṃdhu būḍata sabahi tumha avalaṃbanu dīnha..184.. [2-184]

“Bharata, you have thought out a good plan; by all means let us proceed to the woods where Śrī Rāma is. You have held out a helping hand to us all while we were being drowned in an ocean of grief.”

Chaupais

bhā saba kēṃ mana mōdu na thōrā. janu ghana dhuni suni cātaka mōrā..
calata prāta lakhi niranau nīkē. bharatu prānapriya bhē sabahī kē.. [2-184-1]
munihi baṃdi bharatahi siru nāī. calē sakala ghara bidā karāī..
dhanya bharata jīvanu jaga māhīṃ. sīlu sanēhu sarāhata jāhīṃ.. [2-184-2]
kahahi parasapara bhā baḍa kājū. sakala calai kara sājahiṃ sājū..
jēhi rākhahiṃ rahu ghara rakhavārī. sō jānai janu garadani mārī.. [2-184-3]
kōu kaha rahana kahia nahiṃ kāhū. kō na cahai jaga jīvana lāhū.. [2-184-4]

Everyone felt as great a joy as when the Cātaka birds and peacocks hear a clap of thunder. When the people came to know Bharata’s welcome resolve to start the very next morning, they all began to love him as their own life. After reverencing the sage and bowing their head to Bharata they all took leave and proceeded to their respective homes praising as they went his amiability and affection and exclaiming, “Blessed is Bharata’s life in this world!” They said to one another, “A great object has been accomplished!” Everyone began to make preparations for the journey. Whomsoever they left behind saying “You should stay behind to guard the house,” felt as if he was smitten on the neck. Someone said, “Nobody should be asked to remain behind; who in this world would not have the reward of his life?”