Part - 41 — Ancient Knowledge

Dialogue between Śrī Rāma, Bharata and others

Dohas

bharata binaya sādara sunia karia bicāru bahōri.
karaba sādhumata lōkamata nṛpanaya nigama nicōri..258.. [2-258]

“Listen with attention to Bharata’s humble submission and then think over it. Again, sifting the worldly point of view and the conclusions of holy men as well as of the political science and the Vedas do what they enjoin upon you.”

Chaupais

guru anurāga bharata para dēkhī. rāma hdayaom ānaṃdu bisēṣī..
bharatahi dharama dhuraṃdhara jānī. nija sēvaka tana mānasa bānī.. [2-258-1]
bōlē gura āyasa anukūlā. bacana maṃju mṛdu maṃgalamūlā..
nātha sapatha pitu carana dōhāī. bhayau na bhuana bharata sama bhāī.. [2-258-2]
jē gura pada aṃbuja anurāgī. tē lōkahu bēdahu baḍabhāgī..
rāura jā para asa anurāgū. kō kahi sakai bharata kara bhāgū.. [2-258-3]
lakhi laghu baṃdhu buddhi sakucāī. karata badana para bharata baḍaāī..
bharatu kahahīṃ sōi kiēom bhalāī. asa kahi rāma rahē aragāī.. [2-258-4]

Śrī Rāma was particularly delighted at heart to see the Guru’s affection for Bharata. Knowing Bharata to be a champion of virtue and His servant in thought, word and deed, He spoke words that were sweet, soft and delightful and harmonized with the Guru’s commands: “My lord, I swear by you as well as by the feet of my father that in the whole world there has been no brother like Bharata. Those who are devoted to the lotusfeet of their preceptor are highly blessed from the point of view of the world as well as of the Vedas. And who can extol Bharata’s good fortune, for whom you cherish such love ! Knowing him to be a younger brother my mind recoils when I proceed to praise him to his face. Of course it will be conducive to our good to do what he suggests.” Having said so Śrī Rāma kept silent.

Dohas

taba muni bōlē bharata sana saba saomkōcu taji tāta.
kṛpāsiṃdhu priya baṃdhu sana kahahu hṛdaya kai bāta..259.. [2-259]

The sage now said to Bharata, “Shaking off all scruple, my dear child, tell your dear brother, who is an ocean of kindness, what is there in your heart.”

Chaupais

suni muni bacana rāma rukha pāī. guru sāhiba anukūla aghāī..
lakhi apanē sira sabu charu bhārū. kahi na sakahiṃ kachu karahiṃ bicārū.. [2-259-1]
pulaki sarīra sabhāom bhaē ṭhāḍhēṃ. nīraja nayana nēha jala bāḍhaēṃ..
kahaba mōra muninātha nibāhā. ēhi tēṃ adhika kahauṃ maiṃ kāhā. [2-259-2]
maiṃ jānau nija nātha subhāū. aparādhihu para kōha na kāū..
mō para kṛpā sanēha bisēṣī. khēlata khunisa na kabahūom dēkhī.. [2-259-3]
sisupana tēma pariharēu na saṃgū. kabahu na kīnha mōra mana bhaṃgū..
maiṃ prabhu kṛpā rīti jiyaom jōhī. hārēhu khēla jitāvahiṃ mōhī.. [2-259-4]

When Bharata heard the sage’s words and came to know what was in Śrī Rāma’s mind, he was satisfied that both the preceptor and the master were exceedingly propitious to him. At the same time he realized that the entire responsibility had been thrown on his own shoulders. He was, therefore, unable to speak a word and became thoughtful. With his body thrilling all over he stood in the assembly and tears of love gushed forth from his lotus eyes. “The lord of sages has already said what I had to say. Beyond that I have nothing to submit. I know the disposition of my master, who is never angry even with the offender. To me he has been particularly kind and affectionate; I have never seen him frown even in play. Even from my infancy I never left his company and at no time did he damp my spirits. I have realized in my heart the benevolent ways of my lord, who would have me win a game even though I had lost it.

Dohas

mahūom sanēha sakōca basa sanamukha kahī na baina.
darasana tṛpita na āju lagi pēma piāsē naina..260.. [2-260]

Overcome by affection and modesty I too never opened my lips before him. And my eyes, that have been thirsting through love for his sight, have not been sated to this day."

Chaupais

bidhi na sakēu sahi mōra dulārā. nīca bīcu jananī misa pārā.
yahau kahata mōhi āju na sōbhā. apanīṃ samujhi sādhu suci kō bhā.. [2-260-1]
mātu maṃdi maiṃ sādhu sucālī. ura asa ānata kōṭi kucālī..
pharai ki kōdava bāli susālī. mukutā prasava ki saṃbuka kālī.. [2-260-2]
sapanēhu dōsaka lēsu na kāhū. mōra abhāga udadhi avagāhū..
binu samujhēṃ nija agha paripākū. jāriu jāyaom janani kahi kākū.. [2-260-3]
hṛdayaom hēri hārēu saba ōrā. ēkahi bhāomti bhalēhiṃ bhala mōrā..
gura gōsāiom sāhiba siya rāmū. lāgata mōhi nīka parināmū.. [2-260-4]

But Fate could not bear to see me treated with fondness. In the disguise of my vile mother God created a cleft between us. It does not behove me today to say even this; for who has come to be recognized as good and innocent on the basis of his own estimation ? To entertain the thought that my mother is wicked while I am virtuous and upright is itself tantamount to a million evil practices. Can an ear of the Kodo plant yield good rice and can a dark bivalve shell produce a pearl ? Not a tinge of blame attaches to anyone even in a dream. My ill-luck is unfathomable like the ocean. In vain did I torment my mother by taunting her without estimating the consequences of my own sins. I have mentally surveyed all possible avenues but feel frustrated. There is only one hope of my salvation: Your Holiness is my preceptor while Sītā and Rāma are my masters. From this I presume that all will be well in the end.

The Kodo (Saṁskṛta Kodrava) is a kind of corn grown in the eastern parts of U.P. It bears a small grain of inferior quality, eaten only by the poor.

Dohas

sādhu sabhā gura prabhu nikaṭa kahau suthala sati bhāu.
prēma prapaṃcu ki jhūṭha phura jānahiṃ muni raghurāu..261.. [2-261]

“In this concourse of holy men, in the presence of my preceptor and master and in this holy place I speak in good faith. Whether there is any love in my heart or it is all simulation and whether what I say is true or false is known to the sage as well as to the Lord of Raghus.”

Chaupais

bhūpati marana pēma panu rākhī. jananī kumati jagatu sabu sākhī..
dēkhi na jāhi bikala mahatārī. jarahiṃ dusaha jara pura nara nārī.. [2-261-1]
mahīṃ sakala anaratha kara mūlā. sō suni samujhi sahiu saba sūlā..
suni bana gavanu kīnha raghunāthā. kari muni bēṣa lakhana siya sāthā.. [2-261-2]
binu pānahinha payādēhi pāēom. saṃkaru sākhi rahēu ēhi ghāēom..
bahuri nihāra niṣāda sanēhū. kulisa kaṭhina ura bhayau na bēhū.. [2-261-3]
aba sabu āomkhinha dēkhēu āī. jiata jīva jaḍa sabai sahāī..
jinhahi nirakhi maga sāompini bīchī. tajahiṃ biṣama biṣu tāmasa tīchī.. [2-261-4]

The whole world will bear witness, on the one hand, to the king having died as a result of his uncompromising love, and to my mother’s evil intent, on the other. The queen-mothers are in such distress that one cannot bear to look at them; while the men and women of the city are burning with deep agony. I have heard and realized that I am the root of all trouble and have accordingly endured all suffering. To crown all when I heard that clad in hermit’s robes and accompanied by Lakṣmaṇa and Sītā, the Lord of Raghus proceeded to the woods on foot and without shoes, God Śaṅkara be my witness, I survived even that blow. On top of it, when I witnessed the Niṣāda’s love, my heart, which is harder than adamant, refused to break. And now I have seen all with my own eyes and so long as I live my stupid soul will subject me to all kinds of suffering. What shall I say of Rāma, Lakṣmaṇa and Sītā, at whose sight even snakes and scorpions on the road forget their virulent poison and irrepressible anger !"

Dohas

tēi raghunaṃdanu lakhanu siya anahita lāgē jāhi.
tāsu tanaya taji dusaha dukha daiu sahāvai kāhi..262.. [2-262]

“On whom else, then, should Providence inflict severe pain if not on the son of Kaikeyī, who looked upon these very Rāma, Lakṣmaṇa and Sītā as her enemies !”

Chaupais

suni ati bikala bharata bara bānī. ārati prīti binaya naya sānī..
sōka magana saba sabhāom khabhārū. manahu kamala bana parēu tusārū.. [2-262-1]
kahi anēka bidhi kathā purānī. bharata prabōdhu kīnha muni gyānī..
bōlē ucita bacana raghunaṃdū. dinakara kula kairava bana caṃdū.. [2-262-2]
tāta jāomya jiyaom karahu galānī. īsa adhīna jīva gati jānī..
tīni kāla tibhuana mata mōrēṃ. punyasilōka tāta tara tōrē.. [2-262-3]
ura ānata tumha para kuṭilāī. jāi lōku paralōku nasāī..
dōsu dēhiṃ jananihi jaḍa tēī. jinha gura sādhu sabhā nahiṃ sēī.. [2-262-4]

On hearing the excellent and most impassioned speech of Bharata, which was full of agony and love, humility and prudence, everybody was plunged in sorrow and the assembly became sad as if a bed of lotuses was smitten by frost. The enlightened sage comforted Bharata by narrating old legends of various kinds; and the Delighter of Raghus, who was a veritable moon to the lily-like solar race, spoke words which were meet and proper: “You feel humiliated in spirit for nothing, dear brother; know that the destiny of souls lies in the hands of God. To my mind, men of holy reputation in all the three spheres of creation and belonging to the past, present and future are pygmies before you, my darling. He who attributes malevolence to you even in his heart will be ruined in this world as well as in the next. As for mother Kaikeyī they alone blame her, who have waited neither on the Guru nor on assemblage of holy men.”

Dohas

miṭihahiṃ pāpa prapaṃca saba akhila amaṃgala bhāra.
lōka sujasu paralōka sukhu sumirata nāmu tumhāra..263.. [2-263]

“With the very invocation of your name all sins and error and all the hosts of evils will be obliterated; nay, it will bring in its train fair renown in this world and happiness hereafter.”

Chaupais

kahau subhāu satya siva sākhī. bharata bhūmi raha rāuri rākhī..
tāta kutaraka karahu jani jāēom. baira pēma nahi durai durāēom.. [2-263-1]
muni gana nikaṭa bihaga mṛga jāhīṃ. bādhaka badhika bilōki parāhīṃ..
hita anahita pasu pacchiu jānā. mānuṣa tanu guna gyāna nidhānā.. [2-263-2]
tāta tumhahi maiṃ jānau nīkēṃ. karauṃ kāha asamaṃjasa jīkēṃ..
rākhēu rāyaom satya mōhi tyāgī. tanu pariharēu pēma pana lāgī.. [2-263-3]
tāsu bacana mēṭata mana sōcū. tēhi tēṃ adhika tumhāra saomkōcū..
tā para gura mōhi āyasu dīnhā. avasi jō kahahu cahau sōi kīnhā.. [2-263-4]

With Lord Śiva as my witness I speak the truth in good faith, Bharata: the earth is being sustained by you. Pray do not indulge in wrong hypotheses about yourself for nothing, my darling; hatred and love cannot be disguised even if one tries to conceal them. Birds and beasts draw close to hermits, while they run away at the very sight of a hunter who torments them. Even beasts and birds can distinguish between a friend and a foe, to say nothing of the human body, which is a storehouse of virtue and knowledge. I know you full well, dear brother; but what am I to do ? There is great perplexity in my mind. The king (our father), you know, kept his word and abandoned me; nay, he gave up his life in order to keep his vow of love. I feel perturbed in my mind if I proceed to violate his word; and my scruple on your account is even greater. On top of it my preceptor has given his command to me. In any case I am prepared to do precisely what you suggest."

Dohas

manu prasanna kari sakuca taji kahahu karauṃ sōi āju.
satyasaṃdha raghubara bacana suni bhā sukhī samāju..264.. [2-264]

With a cheerful heart and shaking off all scruple tell me what to do; and I will accomplish it this very day." The assembly rejoiced to hear these words of Śrī Rāma (the Chief of Raghu’s line), who was ever true to his word.

Chaupais

sura gana sahita sabhaya surarājū. sōcahiṃ cāhata hōna akājū..
banata upāu karata kachu nāhīṃ. rāma sarana saba gē mana māhīṃ.. [2-264-1]
bahuri bicāri paraspara kahahīṃ. raghupati bhagata bhagati basa ahahīṃ.
sudhi kari aṃbarīṣa durabāsā. bhē sura surapati nipaṭa nirāsā.. [2-264-2]
sahē suranha bahu kāla biṣādā. narahari kiē pragaṭa prahalādā..
lagi lagi kāna kahahiṃ dhuni māthā. aba sura kāja bharata kē hāthā.. [2-264-3]
āna upāu na dēkhia dēvā. mānata rāmu susēvaka sēvā..
hiyaom sapēma sumirahu saba bharatahi. nija guna sīla rāma basa karatahi.. [2-264-4]

Indra (the king of celestials) and the hosts of other gods trembled with fear and felt perturbed at the thought that their whole scheme was going to miscarry. They were completely at a loss what to do. At last they mentally approached Śrī Rāma for protection. Again they deliberated with one another and said that the Lord of Raghus was under the spell of the devotion of His devotees. Remembering the story of Ambarisa and Dūrvāsa the gods as well as their lord (Indra) became utterly despondent. In the past too the gods suffered for a long time till at last it was Prahlāda who revealed Lord Nṛsiṁha. Beating their head they whispered into one another’s ear: “The gods’ interests now lie in Bharata’s hands. We see no other remedy, O gods; our only hope is that Śrī Rāma acknowledges the services rendered to His noble servants. Do you all, therefore, invoke with a loving heart Bharata, who has won over Śrī Rāma by his goodness and amiability.”

So-called because He had taken the form of a man-lion.

Dohas

suni sura mata suragura kahēu bhala tumhāra baḍa bhāgu.
sakala sumaṃgala mūla jaga bharata carana anurāgu..265.. [2-265]

When the preceptor of the gods (the sage Bṛhaspati) heard of the gods’ intention, he said, “Good ! Your luck is great. Devotion to Bharata’s feet is the root of all choice blessings in this world.”

Chaupais

sītāpati sēvaka sēvakāī. kāmadhēnu saya sarisa suhāī..
bharata bhagati tumharēṃ mana āī. tajahu sōcu bidhi bāta banāī.. [2-265-1]
dēkhu dēvapati bharata prabhāū. sahaja subhāyaom bibasa raghurāū..
mana thira karahu dēva ḍaru nāhīṃ. bharatahi jāni rāma parichāhīṃ.. [2-265-2]
sunō suragura sura saṃmata sōcū. aṃtarajāmī prabhuhi sakōcū..
nija sira bhāru bharata jiyaom jānā. karata kōṭi bidhi ura anumānā.. [2-265-3]
kari bicāru mana dīnhī ṭhīkā. rāma rajāyasa āpana nīkā..
nija pana taji rākhēu panu mōrā. chōhu sanēhu kīnha nahiṃ thōrā.. [2-265-4]

“The service of a devotee of Sītā’s lord is as good as a hundred cows of plenty (i.e., it fulfils all one’s desires). Now that devotion to Bharata has appealed to your mind worry no more; for God has accomplished your object. See Bharata’s greatness O king of gods; the Lord of Raghus is completely under his sway as a matter of course. Knowing Bharata to be Śrī Rāma’s shadow, make your mind easy. O gods; there is no cause for fear.” The Lord, who has access to all hearts, felt uncomfortable when He came to know of the conference between the gods and their preceptor (the sage Bṛhaspati) and of the anxiety of the former. Bharata now felt in his heart that the whole responsibility rested on his shoulders; he, therefore, entertained in his mind propositions of innumerable kinds. After much deliberation he came to the conclusion that his welfare consisted in obeying Śrī Rāma. “He has kept my vow, relinquishing his own, and has thereby shown not a little kindness and love.”

Dohas

kīnha anugraha amita ati saba bidhi sītānātha.
kari pranāmu bōlē bharatu jōri jalaja juga hātha..266.. [2-266]

“Sītā’s lord has done me a great and unbounded favour in everyway.” Then, bowing his head and joining his lotus hands, Bharata said:-

Chaupais

kahauṃ kahāvauṃ kā aba svāmī. kṛpā aṃbunidhi aṃtarajāmī..
gura prasanna sāhiba anukūlā. miṭī malina mana kalapita sūlā.. [2-266-1]
apaḍara ḍarēu na sōca samūlēṃ. rabihi na dōsu dēva disi bhūlēṃ..
mōra abhāgu mātu kuṭilāī. bidhi gati biṣama kāla kaṭhināī.. [2-266-2]
pāu rōpi saba mili mōhi ghālā. pranatapāla pana āpana pālā..
yaha nai rīti na rāuri hōī. lōkahu bēda bidita nahiṃ gōī.. [2-266-3]
jagu anabhala bhala ēku gōsāīṃ. kahia hōi bhala kāsu bhalāīṃ..
dēu dēvataru sarisa subhāū. sanamukha bimukha na kāhuhi kāū.. [2-266-4]

“What shall I say or put into other’s mouth, my lord, an ocean of compassion and the knower of all hearts that you are? Now that my Guru is pleased and my master (yourself) propitious, the torment, which was the creation of my foul mind is over. I was obsessed with imaginary fears and my anxiety had no foundation whatsoever. It is no fault of the sun if anyone mistakes the quarters. My own ill-luck, my mother’s perversity, the odd ways of Providence and the cruelty of fate, all conspired with the avowed object of ruining me; but you came to my rescue by redeeming your vow (of protecting your devotees), a protector of the suppliant that you are. This is, however, no novel procedure for you; it is well-known to the world as well as to the Vedas and is an open secret. If the whole world is hostile and you alone are kindly disposed, my lord, tell me through whose goodness if not through yours, can one’s good be accomplished? My lord, you are of the same disposition as the tree of paradise: it is neither for nor against anyone.”

Dohas

jāi nikaṭa pahicāni taru chāhaom samani saba sōca.
māgata abhimata pāva jaga rāu raṃku bhala pōca..267.. [2-267]

Should anyone approach the tree of paradise recognizing it as such, its very shade relieves all anxiety. And everyone in this world obtains the desired object on the mere asking, be he a prince or pauper, good or bad."

Chaupais

lakhi saba bidhi gura svāmi sanēhū. miṭēu chōbhu nahiṃ mana saṃdēhū..
aba karunākara kījia sōī. jana hita prabhu cita chōbhu na hōī.. [2-267-1]
jō sēvaku sāhibahi saomkōcī. nija hita cahai tāsu mati pōcī..
sēvaka hita sāhiba sēvakāī. karai sakala sukha lōbha bihāī.. [2-267-2]
svārathu nātha phirēṃ sabahī kā. kiēom rajāi kōṭi bidhi nīkā..
yaha svāratha paramāratha sāru. sakala sukṛta phala sugati siṃgāru.. [2-267-3]
dēva ēka binatī suni mōrī. ucita hōi tasa karaba bahōrī..
tilaka samāju sāji sabu ānā. karia suphala prabhu jauṃ manu mānā.. [2-267-4]

Since I have found my Guru and my master (yourself) affectionate to me in everyway, my unrest has gone and I have no doubt left in my mind. Now, O mine of compassion, take steps to see that you do not feel perturbed for the sake of your servant. A servant who seeks his own gain by placing his master in an embarrassing situation is a mean-minded fellow. A servant will gain only if he serves his master renouncing all his personal comforts and greed. If, my lord, you return to Ayodhyā, everyone will be a gainer. And if we obey your orders, we shall gain in millions of ways. Obedience to you constitutes the highest gain both materially and spiritually; nay, it is the consummation of all meritorious acts and the ornament of all good destinies. My lord, listen to a request of mine and then do as you deem fit. I have brought with me, duly arranged, all the requisites for the coronation ceremony. Kindly have it brought into use, my lord, if it so pleases you."

Dohas

sānuja paṭhaia mōhi bana kījia sabahi sanātha.
nataru phēriahiṃ baṃdhu dōu nātha calauṃ maiṃ sātha..268.. [2-268]

“Send me into exile with my younger brother (Śatrughna) and let everybody feel secure under your protection. Or else, send back both the younger brothers (Lakṣmaṇa and Śatrughna) and let me accompany you, my lord.”

Chaupais

nataru jāhiṃ bana tīniu bhāī. bahuria sīya sahita raghurāī..
jēhi bidhi prabhu prasanna mana hōī. karunā sāgara kījia sōī.. [2-268-1]
dēvaom dīnha sabu mōhi abhāru. mōrēṃ nīti na dharama bicāru..
kahau bacana saba svāratha hētū. rahata na ārata kēṃ cita cētū.. [2-268-2]
utaru dēi suni svāmi rajāī. sō sēvaku lakhi lāja lajāī..
asa maiṃ avaguna udadhi agādhū. svāmi sanēhaom sarāhata sādhū.. [2-268-3]
aba kṛpāla mōhi sō mata bhāvā. sakuca svāmi mana jāiom na pāvā..
prabhu pada sapatha kahau sati bhāū. jaga maṃgala hita ēka upāū.. [2-268-4]

“Or (as a third alternative) we three brothers may remain in the forest, while Sītā and yourself may return to Ayodhyā. Do that, O ocean of mercy, which may please your heart, my lord. You have thrown the whole burden on me, my master; but I have no ethical insight nor any idea of religion. I am actuated by self-interest in whatever I say; a man in distress loses his senses. Shame herself would be ashamed to look at a servant who evades compliance with an order given by his master. Even though I am such an unfathomable ocean of faults, my master (yourself) out of affection for me praises me as a noble soul. Now, O merciful one, I will submit to that proposition which will spare my lord an awkward situation. Swearing by my lord’s feet I tell you in good faith that this is the only way to ensure the happiness of the world .”

Dohas

prabhu prasanna mana sakuca taji jō jēhi āyasu dēba.
sō sira dhari dhari karihi sabu miṭihi anaṭa avarēba..269.. [2-269]

“Each one of us will reverently carry out the orders that the Lord may be pleased to give with a cheerful heart and without reserve; and all injustice and imbroglio will end.”

Chaupais

bharata bacana suci suni sura haraṣē. sādhu sarāhi sumana sura baraṣē..
asamaṃjasa basa avadha nēvāsī. pramudita mana tāpasa banabāsī.. [2-269-1]
cupahiṃ rahē raghunātha saomkōcī. prabhu gati dēkhi sabhā saba sōcī..
janaka dūta tēhi avasara āē. muni basiṣṭhaom suni bēgi bōlāē.. [2-269-2]
kari pranāma tinha rāmu nihārē. bēṣu dēkhi bhaē nipaṭa dukhārē..
dūtanha munibara būjhī bātā. kahahu bidēha bhūpa kusalātā.. [2-269-3]
suni sakucāi nāi mahi māthā. bōlē cara bara jōrēṃ hāthā..
būjhaba rāura sādara sāīṃ. kusala hētu sō bhayau gōsāīṃ.. [2-269-4]

The gods rejoiced to hear Bharata’s guileless speech; and acclaiming him in the words “Well done!” they rained down flowers. The people of Ayodhyā felt much puzzled, while the ascetics and the foresters were greatly delighted. The Lord of Raghus, who was very considerate by nature, kept mum; and observing His silence the whole assembly felt perturbed. That very moment messengers from King Janaka arrived. When the sage Vasiṣṭha heard of it he sent for them promptly. After making obeisance they looked at Śrī Rāma and were much grieved to behold His attire (which resembled that of a hermit). The chief of sages, Vasiṣṭha, made enquires from the messengers: “Tell me if all is well with King Videha (Janaka).” The noble messengers felt abashed to hear this. They bowed their head to the ground and replied with joined palms: “Your loving enquiry itself, O lord, has proved conducive to our good, holy father.”

Dohas

nāhi ta kōsala nātha kēṃ sātha kusala gai nātha.
mithilā avadha bisēṣa tēṃ jagu saba bhayau anātha..270.. [2-270]

Otherwise our welfare, O lord, passed away with the king of Kosala, whose death has left the whole world, particularly Mithilā (Janaka’s capital) and Ayodhyā, masterless."

Chaupais

kōsalapati gati suni janakaurā. bhē saba lōka sōka basa baurā..
jēhiṃ dēkhē tēhi samaya bidēhū. nāmu satya asa lāga na kēhū.. [2-270-1]
rāni kucāli sunata narapālahi. sūjha na kachu jasa mani binu byālahi..
bharata rāja raghubara banabāsū. bhā mithilēsahi hṛdayaom harāomsū.. [2-270-2]
nṛpa būjhē budha saciva samājū. kahahu bicāri ucita kā ājū..
samujhi avadha asamaṃjasa dōū. calia ki rahia na kaha kachu kōū.. [2-270-3]
nṛpahi dhīra dhari hṛdayaom bicārī. paṭhaē avadha catura cara cārī..
būjhi bharata sati bhāu kubhāū. āēhu bēgi na hōi lakhāū.. [2-270-4]

On hearing of the demise of King Daśaratha (the lord of Ayodhyā) the people of Janakapura were all mad with grief. No one who saw King Videha at that time took his name (Videha) to have any truth behind it. When the king heard of Queen Kaikeyī’s wickedness, he was as nonplussed as a serpent without its gem. Prince Bharata crowned king and the Chief of Raghus, Śrī Rāma, exiled into the woods! The news caused deep agony to the heart of Mithilā’s lord! The king called together a council of wise men and minister and said, “Tell me after careful deliberation what ought to be done now.” But realizing the conditions at Ayodhyā and the difficulty in either case nobody gave any definite opinion whether he should go or stay at home. The king now collected himself and after calm reflection despatched four clever spies to Ayodhyā with the following instructions: ‘Ascertain whether Bharata means well or ill and come back at once without being recognized.’

Dohas

gaē avadha cara bharata gati būjhi dēkhi karatūti.
calē citrakūṭahi bharatu cāra calē tērahūti..271.. [2-271]

The spies went to Ayodhyā and having ascertained Bharata’s ways and seen his doings they proceeded back to Tirahuta (Mithilā) the moment the latter left for Citrakūṭa.

Chaupais

dūtanha āi bharata kai karanī. janaka samāja jathāmati baranī..
suni gura parijana saciva mahīpati. bhē saba sōca sanēhaom bikala ati.. [2-271-1]
dhari dhīraju kari bharata baḍaāī. liē subhaṭa sāhanī bōlāī..
ghara pura dēsa rākhi rakhavārē. haya gaya ratha bahu jāna saomvārē.. [2-271-2]
dugharī sādhi calē tatakālā. kiē biśrāmu na maga mahīpālā..
bhōrahiṃ āju nahāi prayāgā. calē jamuna utarana sabu lāgā.. [2-271-3]
khabari lēna hama paṭhaē nāthā. tinha kahi asa mahi nāyau māthā..
sātha kirāta cha sātaka dīnhē. munibara turata bidā cara kīnhē.. [2-271-4]

The spies on their arrival gave an account in Janaka’s court of Bharata’s doings as best as they could. The Guru (the sage Śatānanda), the members of the royal family, the ministers and the king himself were all overpowered with grief and affection at the report. Then, collecting himself and gloryfying Bharata, the king summoned his chosen warriors and equerries and, posting guards at the palaces, city and realm got ready a number of horses, elephants, chariots and other conveyances. After ascertaining as auspio of forty eight minutes he started at once and did not halt on the way. Having bathed at Prayāga this very morning, he has already left the place; and when the whole party began to cross the Yamunā, they despatched us ahead for obtaining news, holy sir." So saying they bowed their head to the ground. The great sage Vasiṣṭha dismissed the messengers at once, sending with them an escort of six or seven Kirātas.

There is a universal belief among the Hindus in the occult influence of stars upon human affairs and in his day-to-day life a Hindu is guided by astrological principles both in his secular and religious activities. Even while undertaking a journey he is required to consult the astrologer and insists on leaving his home on an auspicious day and at an auspicious hour. In urgent and emergent cases, however, when he cannot afford to wait for an auspicious day, he is allowed to choose a lucky moment in the course of an hour and may leave at that moment. King Janaka is here referred to as having availed himself of this expedient.

Dohas

sunata janaka āgavanu sabu haraṣēu avadha samāju.
raghunaṃdanahi sakōcu baḍa sōca bibasa surarāju..272.. [2-272]

The people of Ayodhyā were all delighted to hear of Janaka’s arrival, Śrī Rāma, the Delighter of Raghus, felt very uncomfortable; while Indra, the king of celestials, was particularly overwhelmed with anxiety.

Chaupais

garai galāni kuṭila kaikēī. kāhi kahai kēhi dūṣanu dēī..
asa mana āni mudita nara nārī. bhayau bahōri rahaba dina cārī.. [2-272-1]
ēhi prakāra gata bāsara sōū. prāta nahāna lāga sabu kōū..
kari majjanu pūjahiṃ nara nārī. ganapa gauri tipurāri tamārī.. [2-272-2]
ramā ramana pada baṃdi bahōrī. binavahiṃ aṃjuli aṃcala jōrī..
rājā rāmu jānakī rānī. ānaomda avadhi avadha rajadhānī.. [2-272-3]
subasa basau phiri sahita samājā. bharatahi rāmu karahu jubarājā..
ēhi sukha sudhāom sīṃcī saba kāhū. dēva dēhu jaga jīvana lāhū.. [2-272-4]

The malevolent Kaikeyī was writhing with remorse. To whom should she speak out her mind and whom could she blame? The people, on the other hand, rejoiced to think that their stay was ensured for some days more. In this way that day too was spent. The next morning everyone proceeded to bathe. And after their ablutions the men and women worshipped Lord Gaṇeśa, Goddess Gaurī (Śiva Consort), Bhagavān Śiva (the Slayer of the demon Tripura) and the Sun-god (the Dispeller of darkness). Again, they reverenced the feet of Bhagavān Viṣṇu (the Lord of Lakṣmī) and prayed, the men raising their joined palms, the women holding out the skirt of their garment (after the way of beggars); “With Śrī Rāma our king and Sītā (Janaka’s Daughter) our queen, may our capital Ayodhyā, be gloriously repeopled with its various communities and grow to be the very culmination of joy; and may Śrī Rāma instal Bharata as the Crown Prince. Bathing all in the nectar of this bliss, let everyone, O Lord, reap the reward of his existence in this world.”

The poet enumerates here the five principal deities of the Hindu pantheon. They are all believed to represent the Supreme Divinity; and a Hindu generally worships anyone of these or all the five together as his chosen deity or deities.

Dohas

gura samāja bhāinha sahita rāma rāju pura hōu.
achata rāma rājā avadha maria māga sabu kōu..273.. [2-273]

May Śrī Rāma rule over this city, assisted by his Guru, councillors and brothers. And may we die in Ayodhyā with Śrī Rāma as still our king." This was what everyone asked in prayer.

Chaupais

suni sanēhamaya purajana bānī. niṃdahiṃ jōga birati muni gyānī..
ēhi bidhi nityakarama kari purajana. rāmahi karahiṃ pranāma pulaki tana.. [2-273-1]
ūomca nīca madhyama nara nārī. lahahiṃ darasu nija nija anuhārī..
sāvadhāna sabahī sanamānahiṃ. sakala sarāhata kṛpānidhānahiṃ.. [2-273-2]
larikāihi tē raghubara bānī. pālata nīti prīti pahicānī..
sīla sakōca siṃdhu raghurāū. sumukha sulōcana sarala subhāū.. [2-273-3]
kahata rāma guna gana anurāgē. saba nija bhāga sarāhana lāgē..
hama sama punya puṃja jaga thōrē. jinhahi rāmu jānata kari mōrē.. [2-273-4]

Hearing the affectionate words of the citizens even enlightened sages talked disparagingly of Yoga (asceticism) and dispassion. Having thus performed their daily devotions the citizens made obeisance to Śrī Rāma with a thrill of joy. Men and women of every rank-high, low or middling-were blessed with His sight according to their own conception. Śrī Rāma scrupulously honoured all and everyone praised the Storehouse of Compassion in the following words: “From his very boyhood it has been Śrī Rāma’s wont to observe the rules of propriety, duly recognizing the love one cherishes towards him. With a lovely and cheerful countenance, gracious looks and a guileless disposition the Lord of Raghus is an ocean of amiability and modesty.” Thus recounting the virtues of Śrī Rāma they were all overwhelmed with emotion and began to extol their good fortune: “There are few people in the world as meritorious as we, whom Śrī Rāma recognizes as his own!”