Part - 46 — Ancient Knowledge

Dialogue between the sage Vasiṣṭha, Śrī Rāma and Bharata

Dohas

rāma sapatha suni muni janaku sakucē sabhā samēta.
sakala bilōkata bharata mukhu banai na utaru dēta..296.. [2-296]

On hearing Śrī Rāma’s oath the sage Vasiṣṭha and King Janaka as well as the whole assembly were embarrassed. All fixed their eyes on Bharata, as no one could make any answer.

Chaupais

sabhā sakuca basa bharata nihārī. rāmabaṃdhu dhari dhīraju bhārī..
kusamau dēkhi sanēhu saombhārā. baḍhata biṃdhi jimi ghaṭaja nivārā.. [2-296-1]
sōka kanakalōcana mati chōnī. harī bimala guna gana jagajōnī..
bharata bibēka barāhaom bisālā. anāyāsa udharī tēhi kālā.. [2-296-2]
kari pranāmu saba kahaom kara jōrē. rāmu rāu gura sādhu nihōrē..
chamaba āju ati anucita mōrā. kahau badana mṛdu bacana kaṭhōrā.. [2-296-3]
hiyaom sumirī sāradā suhāī. mānasa tēṃ mukha paṃkaja āī..
bimala bibēka dharama naya sālī. bharata bhāratī maṃju marālī.. [2-296-4]

When Bharata saw the assembly confused, Śrī Rāma’s brother exercised great self-restraint and realizing the unfavourable situation he controlled his emotion even as the jar-born sage Agastya had arrested the growth of the Vindhya range. The demon Hiraṇyākṣa in the form of grief had carried away the globe in the shape of the assembly’s wit, which was the source of the entire creation in the form of a host of virtues, when the gigantic boar of Bharata’s discretion playfully delivered the same in no time†. Bharata bowed his head and joined his palms before all and thus prayed to Śrī Rāma, King Janaka, his preceptor (the sage Vasiṣṭha) and other holy men present there, “With my juvenile lips I am going to make a harsh statement. Kindly forgive today this most unbecoming act of mine.” He now invoked in his heart the charming goddess Śāradā, who came from the Mānasarovara lake of his mind to his lotus-like mouth. Bharata’s speech, which was full of pure wisdom, piety and prudence, resembled a lovely cygnet (in that it possessed the virtue of sifting goodness from evil).

In the Mahābhārata (Vanaparva, Ch. 104) we read how the sun-god, who perambulates Mount Sumeru everyday, was once asked by the deity presiding over the Vindhya range to revolve round that mountain as well. The sun-god, however, declined on the plea that his course had been determined by the Lord of the universe and that be could not deviate from the same. This enraged Vindhya, who grew taller and taller in order to impede the course of the sun and the moon. Alarmed at this the gods sought the help of the mighty sage Agastya, who approached Vindhya, and asked the mountain-spirit to allow him passage for proceeding to the south. Vindhya accordingly prostrated himself before the sage and thus made it easy for him to cross it. The sage bound him on oath to remain in that position till his return. He, however, never returned from the south since then and the mountain has remained in that position till now. In this way he was able to arrest the heavenward growth of the mountain.
† The metaphor has been taken from the story of Hiraṇyākṣa, which has been told at length in Śrīmad Bhāgavata (Book III. Ch. 13,18 and 19). At the beginning of creation when Manu and Śatarūpā took their descent from Brahmā, the couple asked their progenitor to allot them their duty. Brahmā asked them to procreate and thus propagate the human species. Manu, however, saw that the globe lay submerged under water, and thus found no solid ground to stand upon. He complained about it to Brahmā, who became thoughtful and began to meditate. And presently a tiny boar of the size of a human thumb issued from one of his nostrils and in the twinking of an eye assumed the dimensions of a huge mountain. Brahmā and His mind-born sons, Marīci and others, at first wondered who the creature was; but at last they concluded that the Lord Himself had taken that form in order to remove their anxiety. In the meantime the divine Boar dived into the ocean that had swallowed the earth at the time of the final dissolution and presently emerged it with the earth held secure on His tusks.

The demon Hiraṇyākṣa, who had already learnt that the boar was no other than the almighty Lord Viṣṇu, appeared before the Lord, mace in hand, and challenged Him to a duel. The Lord placed the earth on the water, propped it against His own sustaining power and turning towards the demon slew him after a hard struggle.

Dohas

nirakhi bibēka bilōcananhi sithila sanēhaom samāju.
kari pranāmu bōlē bharatu sumiri sīya raghurāju..297.. [2-297]

Bharata saw with the eyes of his wisdom that the assembly was faint with love. He, therefore, made obeisance to all and, invoking Sītā and the Lord of Raghus, spoke as follows:-

Chaupais

prabhu pitu mātu suhrada gura svāmī. pūjya parama hita ataṃrajāmī..
sarala susāhibu sīla nidhānū. pranatapāla sarbagya sujānū.. [2-297-1]
samaratha saranāgata hitakārī. gunagāhaku avaguna agha hārī..
svāmi gōsāomihi sarisa gōsāī. mōhi samāna maiṃ sāiom dōhāī.. [2-297-2]
prabhu pitu bacana mōha basa pēlī. āyau ihāom samāju sakēlī..
jaga bhala pōca ūomca aru nīcū. amia amarapada māhuru mīcū.. [2-297-3]
rāma rajāi mēṭa mana māhīṃ. dēkhā sunā katahu kōu nāhīṃ..
sō maiṃ saba bidhi kīnhi ḍhiṭhāī. prabhu mānī sanēha sēvakāī.. [2-297-4]

“O Lord, you are my father, mother, friend, preceptor, master, the object of my adoration, my greatest benefactor and my inner controller. Nay, you are a guileless and kind patron, the storehouse of amiability, the protector of the suppliant, all-knowing, clever, all-powerful, the befriender of those who take refuge in you, quick to appreciate merit and drive away vice and sin. You are the only master like you, my lord; while I am unique in disloyalty to my master. Setting at naught in my folly the commands of my lord (yourself) and my father I came here with multitude of men and women. In this world there are good men and vile, high and low, nectar and immortality, on the one hand, and venom and death on the other. But nowhere have I seen or heard anyone who dare violate Śrī Rāma’s (your) orders even in thought. Yet that is what I have presumed to do not only in thought but even in word and deed and my lord has taken this presumption on my part as a token of affection and an act of service.

Dohas

kṛpāom bhalāī āpanī nātha kīnha bhala mōra.
dūṣana bhē bhūṣana sarisa sujasu cāru cahu ōra..298.. [2-298]

“By his grace and goodness my lord has done me a good turn; my failings have became my adornments and my fair and bright renown has spread on all sides.”

Chaupais

rāuri rīti subāni baḍaāī. jagata bidita nigamāgama gāī..
kūra kuṭila khala kumati kalaṃkī. nīca nisīla nirīsa nisaṃkī.. [2-298-1]
tēu suni sarana sāmuhēṃ āē. sakṛta pranāmu kihēṃ apanāē..
dēkhi dōṣa kabahu na ura ānē. suni guna sādhu samāja bakhānē.. [2-298-2]
kō sāhiba sēvakahi nēvājī. āpu samāja sāja saba sājī..
nija karatūti na samujhia sapanēṃ. sēvaka sakuca sōcu ura apanēṃ.. [2-298-3]
sō gōsāiom nahi dūsara kōpī. bhujā uṭhāi kahau pana rōpī..
pasu nācata suka pāṭha prabīnā. guna gati naṭa pāṭhaka ādhīnā.. [2-298-4]

“Your ways, your noble disposition and your greatness are known throughout the world and have been glorified in the Vedas and other sacred books. Even the cruel, the perverse, the vile, the evil-minded and the censured, nay, the low-minded, the impudent, the godless and the unscrupulous are known to have been accepted by you as your own as soon as you heard that they had approached you for shelter and if they merely bowed to you only once. You have never taken their faults to heart even if you saw them with your own eyes; while you have proclaimed their virtues in the assembly of holy men if you but heard of them . Where is the master, so kind to his servant, who would provide him with all his necessaries himself and, far from reckoning even in a dream what he has done for his servant would feel troubled at heart over any embarrassment caused to him? He is my lord (yourself) and no other; with uplifted arms I declare this on oath. A beast would dance and a parrot may attain proficiency in repeating what it is taught; but the proficiency of the bird and the rhythmic movements of the beast depend on the teacher and the dancing-master.”

Dohas

yōṃ sudhāri sanamāni jana kiē sādhu siramōra.
kō kṛpāla binu pālihai biridāvali barajōra..299.. [2-299]

Thus by reforming your servants and treating them with honour you have made them the crest-jewels of holy men. Is there anyone save the All-merciful (yourself) who will rigidly maintain his high reputation (as a kind and generous master)?"

Chaupais

sōka sanēhaom ki bāla subhāēom. āyau lāi rajāyasu bāēom..
tabahu kṛpāla hēri nija ōrā. sabahi bhāomti bhala mānēu mōrā.. [2-299-1]
dēkhēu pāya sumaṃgala mūlā. jānēu svāmi sahaja anukūlā..
baḍaēṃ samāja bilōkēu bhāgū. baḍaīṃ cūka sāhiba anurāgū.. [2-299-2]
kṛpā anugraha aṃgu aghāī. kīnhi kṛpānidhi saba adhikāī..
rākhā mōra dulāra gōsāīṃ. apanēṃ sīla subhāyaom bhalāīṃ.. [2-299-3]
nātha nipaṭa maiṃ kīnhi ḍhiṭhāī. svāmi samāja sakōca bihāī..
abinaya binaya jathāruci bānī. chamihi dēu ati ārati jānī.. [2-299-4]

Through grief, affection or mere childishness I came here in defiance of your commands; yet, true to his own disposition, my gracious lord (yourself) has taken my insolence in good part in everyway. I have seen your most blessed feet and come to know that my master (yourself) is naturally propitious to me. In this august assembly I have seen my good fortune in that I continue to enjoy my master’s affection in spite of great remissness on my part. My all-gracious lord (yourself) has been extremely kind and compassionate to me in everyway; all this is more than I have ever deserved. By virtue of his own amiability, noble disposition and goodness my lord (yourself) has ever been indulgent to me. Giving up all consideration for the feelings of my master and this assembly I have presumed too much by speaking politely or impolitely even as it pleased me; but perceiving my great distress I am sure my lord will pardon me."

Dohas

suhrada sujāna susāhibahi bahuta kahaba baḍai khōri.
āyasu dēia dēva aba sabai sudhārī mōri..300.. [2-300]

“It is a great mistake to say too much to a loving, intelligent and good master. Therefore, be pleased, my lord, to give your command; for you have accomplished all my objects.”

Chaupais

prabhu pada paduma parāga dōhāī. satya sukṛta sukha sīvaom suhāī..
sō kari kahau hiē apanē kī. ruci jāgata sōvata sapanē kī.. [2-300-1]
sahaja sanēhaom svāmi sēvakāī. svāratha chala phala cāri bihāī..
agyā sama na susāhiba sēvā. sō prasādu jana pāvai dēvā.. [2-300-2]
asa kahi prēma bibasa bhaē bhārī. pulaka sarīra bilōcana bārī..
prabhu pada kamala gahē akulāī. samau sanēhu na sō kahi jāī.. [2-300-3]
kṛpāsiṃdhu sanamāni subānī. baiṭhāē samīpa gahi pānī..
bharata binaya suni dēkhi subhāū. sithila sanēhaom sabhā raghurāū.. [2-300-4]

“Swearing by the dust of my lord’s lotusfeet, which is the glorious consummation of truth, virtue and happiness, I proclaim the desire which I have cherished in my heart at all time, whether waking, dreaming or fast asleep. It is to serve my master with guileless and spontaneous affection forgetting my own interests and neglecting the four ends of human existence. And the greatest service to a noble master is to obey his orders. Let your servant, my lord, obtain this favour (in the form of an order).” So saying he was utterly overwhelmed with emotion; a thrill ran through his body and tears rushed to his eyes. In great distress he clasped the Lord’s lotusfeet; the excitement of the moment and the intensity of affection cannot be described in words. The Ocean of Compassion honoured him with kind words and taking him by the hand seated him by His side. The whole assembly including the Lord of Raghus Himself was overpowered by love after hearing Bharata’s entreaty and seeing his disposition.

Chhands

raghurāu sithila sanēhaom sādhu samāja muni mithilā dhanī.
mana mahu sarāhata bharata bhāyapa bhagati kī mahimā ghanī..
bharatahi prasaṃsata bibudha baraṣata sumana mānasa malina sē.
tulasī bikala saba lōga suni sakucē nisāgama nalina sē..

The Lord of Raghus, the congregation of holy men, the sage Vasiṣṭha and the lord of Mithilā, all were faint with love and admired in their heart the surpassing glory of Bharata’s brotherly affection and devotion. The gods acclaimed Bharata and rained down flowers on him as though with a doleful heart. Hearing of this, says Tulasīdāsa, everyone felt distressed and uncomfortable even as lotuses get withered at the approach of night.

Sortas

dēkhi dukhārī dīna duhu samāja nara nāri saba.
maghavā mahā malīna muē māri maṃgala cahata..301.. [2-300-301]

Seeing every man and woman both of Ayodhyā and Mithilā afflicted and downcast, Indra, who was most malicious at heart, sought his own happiness by killing those that were already dead.

Chaupais

kapaṭa kucāli sīvaom surarājū. para akāja priya āpana kājū..
kāka samāna pākaripu rītī. chalī malīna katahu na pratītī.. [2-300-1]
prathama kumata kari kapaṭu saomkēlā. sō ucāṭu saba kēṃ sira mēlā..
suramāyāom saba lōga bimōhē. rāma prēma atisaya na bichōhē.. [2-300-2]
bhaya ucāṭa basa mana thira nāhīṃ. chana bana ruci chana sadana sōhāhīṃ..
dubidha manōgati prajā dukhārī. sarita siṃdhu saṃgama janu bārī.. [2-300-3]
ducita katahu paritōṣu na lahahīṃ. ēka ēka sana maramu na kahahīṃ..
lakhi hiyaom haomsi kaha kṛpānidhānū. sarisa svāna maghavāna jubānū.. [2-300-4]

Though king of the gods, Indra is the worst specimen of deceitfulness and villainy; he loves others’ loss and his own gain. The ways of Indra (the slayer of the demon Pāka) are like those of a crow-crafty, malicious and trusting none. Having conceived an evil design in the first instance he wove a net of wiles and made everyone a victim of ennui by throwing the net on the head of each. He then infatuated all by exerting the deluding potency of the gods; but they could not be wholly deprived of the affection they bore for Śrī Rāma. Overcome as they all were by fear and ennui, they were all distracted. Now they conceived a liking for the woods and the very next moment they loved to be at their home. The people were afflicted by this vacillating attitude of their mind even as the water at the mouth of a river is tossed on both sides. Wavering in mind, they did not derive solace anywhere nor did they disclose their heart to one another. Observing this, the all-compassionate Lord smiled within Himself and said, “The canine race, Indra and reckless youth are alike in nature.”

The nominal bases Śvāna (a dog), Yuvān (a young gallant) and Maghavān (Indra) are declined in the same way according to the Saṁskṛta grammar (vide Pāṇini’s aphorism ‘श्वयुवमघोनामृतद्धिते’). The poet ingeniously traces this verbal affinity to a natural affinity existing between the three.

Dohas

bharatu janaku munijana saciva sādhu sacēta bihāi.
lāgi dēvamāyā sabahi jathājōgu janu pāi..302.. [2-302]

Barring Bharata, King Janaka, the host of sages, the ministers and enlightened saints the deluding potency of the gods prevailed on all according to the susceptibility of each.

Chaupais

kṛpāsiṃdhu lakhi lōga dukhārē. nija sanēhaom surapati chala bhārē..
sabhā rāu gura mahisura maṃtrī. bharata bhagati saba kai mati jaṃtrī.. [2-302-1]
rāmahi citavata citra likhē sē. sakucata bōlata bacana sikhē sē..
bharata prīti nati binaya baḍaāī. sunata sukhada baranata kaṭhināī.. [2-302-2]
jāsu bilōki bhagati lavalēsū. prēma magana munigana mithilēsū..
mahimā tāsu kahai kimi tulasī. bhagati subhāyaom sumati hiyaom hulasī.. [2-302-3]
āpu chōṭi mahimā baḍai jānī. kabikula kāni māni sakucānī..
kahi na sakati guna ruci adhikāī. mati gati bāla bacana kī nāī.. [2-302-4]

The Ocean of Compassion Śrī Rāma, saw the people agitated, on the one hand, by the affection they bore towards Himself and on the other, by the mighty trick played by Indra, the lord of celestials. The assembly, King Janaka, the preceptor (the sage Vasiṣṭha), the other Brāhmaṇas and the ministers, all had their wits hampered by Bharata’s devotion (to Śrī Rāma). Like figures drawn in a painting they regarded Śrī Rāma and uttered with diffidence words which they had been taught to repeat as it were. Bharata’s affection, courtesy, modesty and nobility were delightful to hear but difficult to describe. Seeing a minute particle of his devotion the host of sages and the King of Mithilā were absorbed in love; how, then, can I, Tulasīdāsa, speak of his glory? It is his devotion and noble sentiments that have inspired sublime thoughts in the poet’s mind. When it came to know of its own poverty and the magnitude of Bharata’s glory, it shrank into itself out of respect for the barriers imposed by the race of bards. Though greatly enamoured of his virtues it is unable to describe them; the poet’s wit finds itself as helpless as an infant’s speech.

Dohas

bharata bimala jasu bimala bidhu sumati cakōrakumāri.
udita bimala jana hṛdaya nabha ēkaṭaka rahī nihāri..303.. [2-303]

Bharata’s untarnished glory is like the moon without its spot while the poet’s brilliant wit is like the young of a Cakora bird that remains gazing with unwinking eyes when it sees the moon rising in the heavens of a guileless devotee’s heart.

Chaupais

bharata subhāu na sugama nigamahūom. laghu mati cāpalatā kabi chamahūom..
kahata sunata sati bhāu bharata kō. sīya rāma pada hōi na rata kō.. [2-303-1]
sumirata bharatahi prēmu rāma kō. jēhi na sulabha tēhi sarisa bāma kō..
dēkhi dayāla dasā sabahī kī. rāma sujāna jāni jana jī kī.. [2-303-2]
dharama dhurīna dhīra naya nāgara. satya sanēha sīla sukha sāgara..
dēsu kāla lakhi samau samājū. nīti prīti pālaka raghurājū.. [2-303-3]
bōlē bacana bāni sarabasu sē. hita parināma sunata sasi rasu sē..
tāta bharata tumha dharama dhurīnā. lōka bēda bida prēma prabīnā.. [2-303-4]

Bharata’s noble sentiment cannot be easily grasped even by the Vedas; pardon, therefore, O poets! the frivolity of my poor wits. By discussing Bharata’s genuine love who will not get devoted to the feet of Sītā and Śrī Rāma? Is there anyone so vile as the man who is not easily inspired with love for Śrī Rāma by the very thought of Bharata? Seeing the plight of all and knowing what was in the mind of His devotee (Bharata) and after fully considering the place, time, occasion and gathering, the all-merciful and allknowing Śrī Rāma, the Lord of Raghus, who was a champion of virtue, self-possessed and prudent, and an ocean of truth, love, amiability and joy, nay, who respected the laws of propriety and was faithful in His love, spoke words which formed the very essence as it were of eloquence and which were salutary in consequence and sweet as nectar to hear: “Dear Bharata, you are an upholder of righteousness, well-versed in secular lore as well as in the Vedas and adept in love.”

Dohas

karama bacana mānasa bimala tumha samāna tumha tāta.
gura samāja laghu baṃdhu guna kusamayaom kimi kahi jāta..304.. [2-304]

Pure in thought, word and deed, you are your only compeer, dear brother. In this assembly of elders and in such adverse circumstances how can I recount the virtues of a younger brother?"

Chaupais

jānahu tāta tarani kula rītī. satyasaṃdha pitu kīrati prītī..
samau samāju lāja gurujana kī. udāsīna hita anahita mana kī.. [2-304-1]
tumhahi bidita sabahī kara karamū. āpana mōra parama hita dharamū..
mōhi saba bhāomti bharōsa tumhārā. tadapi kahau avasara anusārā.. [2-304-2]
tāta tāta binu bāta hamārī. kēvala gurukula kṛpāom saombhārī..
nataru prajā parijana parivārū. hamahi sahita sabu hōta khuārū.. [2-304-3]
jauṃ binu avasara athavaom dinēsū. jaga kēhi kahahu na hōi kalēsū..
tasa utapātu tāta bidhi kīnhā. muni mithilēsa rākhi sabu līnhā.. [2-304-4]

You are conversant, dear brother, with the traditions of the solar race, and know how truthful and how fond of fame our father was. You are also alive to the gravity of the occasion, the circumstances in which we are placed and the consideration we should have for the feelings of our elders and further know the mind of your friends, foes and neutrals. You are also aware of everyone’s duty as well as of what is best for you and me and of what we should do. I have entire confidence in you; yet I say something appropriate to the occasion. In the absence of our father, dear brother, all out interests have been conserved by the goodwill of our preceptor’s family; otherwise our subjects, our kinsmen, our own people and ourselves, all would have been undone. If the sun (the lord of the day) sets before time, tell me, who in this world will not be subjected to hardship? A similar calamity was visited upon us by Providence, but the sage Vasiṣṭha and the lord of Mithilā saved everything."

Dohas

rāja kāja saba lāja pati dharama dharani dhana dhāma.
gura prabhāu pālihi sabahi bhala hōihi parināma..305.. [2-305]

Not only the affairs of the state, but our honour and fair name, our virtue, land, riches and houses, everything will be protected by our Guru’s glory and all will be well in the end."

Chaupais

sahita samāja tumhāra hamārā. ghara bana gura prasāda rakhavārā..
mātu pitā gura svāmi nidēsū. sakala dharama dharanīdhara sēsū.. [2-305-1]
sō tumha karahu karāvahu mōhū. tāta taranikula pālaka hōhū..
sādhaka ēka sakala sidhi dēnī. kīrati sugati bhūtimaya bēnī.. [2-305-2]
sō bicāri sahi saṃkaṭu bhārī. karahu prajā parivāru sukhārī..
bāomṭī bipati sabahiṃ mōhi bhāī. tumhahi avadhi bhari baḍai kaṭhināī.. [2-305-3]
jāni tumhahi mṛdu kahau kaṭhōrā. kusamayaom tāta na anucita mōrā..
hōhiṃ kuṭhāyaom subaṃdhu suhāē. ōḍaiahiṃ hātha asanihu kē ghāē.. [2-305-4]

At home as well as in the woods our preceptor’s goodwill alone will protect both you and me as well as those about us. Obedience to one’s father and mother, preceptor and master is the prop of all virtues, even as Śeṣa (the lord of serpents) supports the globe on his head. Therefore, obey their commands yourself and help me do the same, and be the saviour of the solar race, dear brother. This is the one discipline that bestows all success upon the striver and like the triple stream of the Gaṅgā, Yamunā and Sarasvatī at Prayāga combines fame, salvation and prosperity. Considering this and even though enduring great hardship make your subjects and your own people happy. My woe has been shared by all; but your lot will be the hardest for the whole term of my exile. I know you to be tender-hearted, yet am speaking repugnant words to you; but the time are so out of joint that this will not be unjustifiable on my part. In hard times good brothers alone stand one in good stead; it is by one’s arms alone that one parries the strokes even of a thunderbolt."

Dohas

sēvaka kara pada nayana sē mukha sō sāhibu hōi.
tulasī prīti ki rīti suni sukabi sarāhahiṃ sōi..306.. [2-306]

Servants should be like hands, feet and eyes; while a master should be like a mouth. Hearing of this (ideal) way of love (between a master and his servants) good poets offer their tribute to the same."

While hands, feet and eyes minister to the mouth by supplying food to it, the mouth in its turn, though appearing to accept and appropriate the whole of it to itself, equitably distributes the benefit of it to all the organs by nourishing and revitalizing them in due proportion, so should a master while taking service from his servants and giving none to them in return should nourish them and keep them whole.

Chaupais

sabhā sakala suni raghubara bānī. prēma payōdhi amia janu sānī..
sithila samāja sanēha samādhī. dēkhi dasā cupa sārada sādhī.. [2-306-1]
bharatahi bhayau parama saṃtōṣū. sanamukha svāmi bimukha dukha dōṣū..
mukha prasanna mana miṭā biṣādū. bhā janu gūomgēhi girā prasādū.. [2-306-2]
kīnha saprēma pranāmu bahōrī. bōlē pāni paṃkaruha jōrī..
nātha bhayau sukhu sātha gaē kō. lahēu lāhu jaga janamu bhaē kō.. [2-306-3]
aba kṛpāla jasa āyasu hōī. karauṃ sīsa dhari sādara sōī..
sō avalaṃba dēva mōhi dēī. avadhi pāru pāvauṃ jēhi sēī.. [2-306-4]

Hearing the speech of Śrī Rāma (the Chief of Raghus), which was imbued as it were with the nectar churned out of the ocean of love, the whole assembly was lost in a trance of affection. Even goddess Śāradā was struck dumb at their sight. Bharata derived supreme consolation; now that his master was propitious to him, woe and evil turned away from him. He now wore a cheerful countenance and the heaviness of his heart was gone; it seemed as if a dumb man had been favoured by the goddess of speech. He then made loving obeisance and spoke with his lotus palms joined together: “My lord, I have derived the joy of having accompanied you and have also obtained the reward of being born into this world. Now, my gracious lord, whatever be Your command, I will bow to it and carry it out with reverence. Pray vouchsafe to me, good sir, some tangible support by serving which I may be enabled to reach the end of the term of your exile.

Dohas

dēva dēva abhiṣēka hita gura anusāsanu pāi.
ānēu saba tīratha salilu tēhi kahaom kāha rajāi..307.. [2-307]

“In obedience to our preceptor’s command, my lord, I have brought for your coronation water from all holy places; what are your orders respecting the same ?”

Chaupais

ēku manōrathu baḍa mana māhīṃ. sabhayaom sakōca jāta kahi nāhīṃ..
kahahu tāta prabhu āyasu pāī. bōlē bāni sanēha suhāī.. [2-307-1]
citrakūṭa suci thala tīratha bana. khaga mṛga sara sari nirjhara girigana..
prabhu pada aṃkita avani bisēṣī. āyasu hōi ta āvauṃ dēkhī.. [2-307-2]
avasi atri āyasu sira dharahū. tāta bigatabhaya kānana carahū..
muni prasāda banu maṃgala dātā. pāvana parama suhāvana bhrātā.. [2-307-3]
riṣināyaku jahaom āyasu dēhīṃ. rākhēhu tīratha jalu thala tēhīṃ..
suni prabhu bacana bharata sukha pāvā. muni pada kamala mudita siru nāvā.. [2-307-4]

“I have one great longing at heart; but due to fear and diffidence I am unable to mention it.” “Tell me, dear brother, what it is.” Thus receiving the Lord’s permission Bharata replied in words sweetened by love: “With your permission I would go and see Citrakūṭa with its sacred spots, holy places and woods, birds and beasts, lakes and streams, springs and hills and particularly the land adorned with my lord’s footprints.” “Certainly, do as the sage Atri bids you do, dear brother, and wander without fear through the woods. It is the sage’s blessing, brother, which makes the forest so auspicious, holy and exquisitely beautiful. Deposit the water from holy places wherever the chief of sages, Atri, directs you.” On hearing the reply of his lord Bharata rejoiced and cheerfully went and bowed his head at the lotus-feet of the sage (Atri).

Dohas

bharata rāma saṃbādu suni sakala sumaṃgala mūla.
sura svārathī sarāhi kula baraṣata surataru phūla..308.. [2-308]

The selfish gods, when they heard this conversation between Bharata and Śrī Rāma, which was a fountain of all fair blessings, applauded the race of Raghu and rained down flowers from the tree of paradise.

Chaupais

dhanya bharata jaya rāma gōsāīṃ. kahata dēva haraṣata bariāī.
muni mithilēsa sabhāom saba kāhū. bharata bacana suni bhayau uchāhū.. [2-308-1]
bharata rāma guna grāma sanēhū. pulaki prasaṃsata rāu bidēhū..
sēvaka svāmi subhāu suhāvana. nēmu pēmu ati pāvana pāvana.. [2-308-2]
mati anusāra sarāhana lāgē. saciva sabhāsada saba anurāgē..
suni suni rāma bharata saṃbādū. duhu samāja hiyaom haraṣu biṣādū.. [2-308-3]
rāma mātu dukhu sukhu sama jānī. kahi guna rāma prabōdhīṃ rānī..
ēka kahahiṃ raghubīra baḍaāī. ēka sarāhata bharata bhalāī.. [2-308-4]

“Praised be Bharata and glory to our lord, Śrī Rāma!” exclaimed the gods with great exultation. The sage Vasiṣṭha, the lord of Mithilā and everyone else in the assembly rejoiced to hear Bharata’s words. Thrilling all over with joy King Videha extolled the host of virtues and affection both of Bharata and Śrī Rāma. The ministers and all others present in the assembly were overwhelmed with love even as they began to praise, each according to the best of his ability, the charming disposition both of the master and the servant, their fidelity and love, the purest of the pure. In both camps a mixed feeling of joy and sorrow throbbed in the heart of all as they continued to hear the conversation between Śrī Rāma and Bharata. Realizing joy and sorrow alike, Śrī Rāma’s mother comforted the other queen-mothers (her co-wives) by recounting Śrī Rāma’s virtues. Some would glorify the Hero of Raghu’s race, while others praised Bharata’s goodness.