Bharata’s meeting and dialogue with the Niṣāda chief; the love of Bharata and the citizens of Ayodhyā for Śrī Rāma
Dohas
karata daṃḍavata dēkhi tēhi bharata līnha ura lāi.
manahu lakhana sana bhēṃṭa bhai prēma na hṛdayaom samāi..193.. [2-193]
When Bharata saw him falling prostrate on the ground he lifted him and pressed him to his bosom. He felt as if he had met Lakṣmaṇa and the surging emotion of his heart could not be repressed.
Chaupais
bhēṃṭata bharatu tāhi ati prītī. lōga sihāhiṃ prēma kai rītī..
dhanya dhanya dhuni maṃgala mūlā. sura sarāhi tēhi barisahiṃ phūlā.. [2-193-1]
lōka bēda saba bhāomtihiṃ nīcā. jāsu chāomha chui lēia sīṃcā..
tēhi bhari aṃka rāma laghu bhrātā. milata pulaka paripūrita gātā.. [2-193-2]
rāma rāma kahi jē jamuhāhīṃ. tinhahi na pāpa puṃja samuhāhīṃ..
yaha tau rāma lāi ura līnhā. kula samēta jagu pāvana kīnhā.. [2-193-3]
karamanāsa jalu surasari paraī. tēhi kō kahahu sīsa nahiṃ dharaī..
ulaṭā nāmu japata jagu jānā. bālamīki bhaē brahma samānā.. [2-193-4]
Bharata embraced him with great affection and the people admired the mode of his love. Raising a jubilant cry of applause the gods extolled him and rained flowers on him. “This man is low in the eyes of the world as well as from the point of view of the Vedas, so much so that one must bathe even on crossing his shadow. Yet Śrī Rāma’s younger brother, Bharata, has met him in close embrace, his body thrilling all over with joy. Hosts of sins turn away from them who utter the name of Rāma even while yawning. As for this man he was embraced by Śrī Rāma Himself, who thereby bestowed on him and his family the efficacy of sanctifying the whole world. Where the water of the Karmanāśā joins the celestial stream (the Gaṅgā) tell me who would not place it on his head ! The whole world knows how Vālmīki became as good as Brahma (God Himself) by repeating the name (Rāma) in the reverse way (as Marā).
Dohas
svapaca sabara khasa jamana jaḍa pāvaomra kōla kirāta.
rāmu kahata pāvana parama hōta bhuvana bikhyāta..194.. [2-194]
Even a pariah*, a Śabara (Bhīla), a Khāsī, the stupid barbarian and the vile Kola and Kirāta get supremely sanctified and get renowned through all the spheres by uttering the name of Rāma.”
- * The word used in the original is ‘Śvapaca’ (lit., one who cooks the flesh of a dog, i.e., lives on the flesh of dogs; the Kolas and Kirātas are wild mountain tribes; the Khāsīs are another hilly tribe inhabiting Khasa, a hilly tract in Northern India).
Chaupais
nahiṃ aciraju juga juga cali āī. kēhi na dīnhi raghubīra baḍaāī..
rāma nāma mahimā sura kahahīṃ. suni suni avadhalōga sukhu lahahīṃ.. [2-194-1]
rāmasakhahi mili bharata saprēmā. pūomchī kusala sumaṃgala khēmā..
dēkhi bharata kara sīla sanēhū. bhā niṣāda tēhi samaya bidēhū.. [2-194-2]
sakuca sanēhu mōdu mana bāḍhaā. bharatahi citavata ēkaṭaka ṭhāḍhaā..
dhari dhīraju pada baṃdi bahōrī. binaya saprēma karata kara jōrī.. [2-194-3]
kusala mūla pada paṃkaja pēkhī. maiṃ tihu kāla kusala nija lēkhī..
aba prabhu parama anugraha tōrēṃ. sahita kōṭi kula maṃgala mōrēṃ.. [2-194-4]
“It is no wonder; it has been so for ages. Who has not been exalted through contact with the Hero of Raghu’s race?” In this way the gods glorified Śrī Rāma’s name and the people of Ayodhyā rejoiced as they heard the praise. Having thus met Śrī Rāma’s friend (Guha), Bharata lovingly enquired after his health, welfare and happiness. Seeing Bharata’s amiability and affection on that occasion the Niṣāda forgot all about himself. His bashfulness, love and soul’s delight grew; and he stood gazing at Bharata with unwinking eyes. Collecting himself he bowed at Bharata’s feet again and with joined palms lovingly submitted, “Now that I have beheld your lotus feet, which are the very fountain of happiness, I have accounted myself blessed for all time. And now, my lord, by your supreme grace my welfare is assured for millions of generations.
Dohas
samujhi mōri karatūti kulu prabhu mahimā jiyaom jōi.
jō na bhajai raghubīra pada jaga bidhi baṃcita sōi..195.. [2-195]
Remembering my doings and my descent, on the one hand, and realizing the Lord’s greatness on the other, he who does not devote himself to Śrī Rāma’s feet has been befooled in this world by Providence.”
Chaupais
kapaṭī kāyara kumati kujātī. lōka bēda bāhēra saba bhāomtī..
rāma kīnha āpana jabahī tēṃ. bhayau bhuvana bhūṣana tabahī tēṃ.. [2-195-1]
dēkhi prīti suni binaya suhāī. milēu bahōri bharata laghu bhāī..
kahi niṣāda nija nāma subānīṃ. sādara sakala jōhārīṃ rānīṃ.. [2-195-2]
jāni lakhana sama dēhiṃ asīsā. jiahu sukhī saya lākha barīsā..
nirakhi niṣādu nagara nara nārī. bhaē sukhī janu lakhanu nihārī.. [2-195-3]
kahahiṃ lahēu ēhiṃ jīvana lāhū. bhēṃṭēu rāmabhadra bhari bāhū..
suni niṣādu nija bhāga baḍaāī. pramudita mana lai calēu lēvāī.. [2-195-4]
False, cowardly, evil-minded and low-born as I am and cast off from society as well as from the fold of the Vedas in everyway, I have become the ornament of the world ever since Śrī Rāma took me for his own.” Seeing his affection and hearing his humble submission Bharata’s younger brother, Śatrughna, embraced him next. The Niṣāda chief then greeted all the dowager queens in polite and respectful terms, mentioning his name each time. Treating him on the same footing as Lakṣmaṇa they gave him their blessing: May you live happily for millions of years. The men and women of the city were as glad to see the Niṣāda chief as if they saw Lakṣmaṇa, and said, “He has surely reaped the reward of his existence in that our beloved Rāma folded him in his arms.” Hearing them extol his good fortune the Niṣāda chief led them with a cheerful heart.
Dohas
sanakārē sēvaka sakala calē svāmi rukha pāi.
ghara taru tara sara bāga bana bāsa banāēnhi jāi..196.. [2-196]
Receiving a signal from him and learning their master’s will all his attendants dispersed; and reaching the residential quarters, the foot of trees, ponds, orchards and groves they made room for the guests to take up their lodging.
Chaupais
sṛṃgabērapura bharata dīkha jaba. bhē sanēhaom saba aṃga sithila taba..
sōhata diēom niṣādahi lāgū. janu tanu dharēṃ binaya anurāgū.. [2-196-1]
ēhi bidhi bharata sēnu sabu saṃgā. dīkhi jāi jaga pāvani gaṃgā..
rāmaghāṭa kahaom kīnha pranāmū. bhā manu maganu milē janu rāmū.. [2-196-2]
karahiṃ pranāma nagara nara nārī. mudita brahmamaya bāri nihārī..
kari majjanu māgahiṃ kara jōrī. rāmacaṃdra pada prīti na thōrī.. [2-196-3]
bharata kahēu surasari tava rēnū. sakala sukhada sēvaka suradhēnū..
jōri pāni bara māgau ēhū. sīya rāma pada sahaja sanēhū.. [2-196-4]
When Bharata beheld the town of Śṛṅgaverapura, all his limbs were overpowered with emotion. Leaning on the Niṣāda chief he presented a goodly sight; it appeared as if meekness and love had taken a living form. In this way Bharata with all his army went and saw the stream of the Gaṅgā, which purifies the whole world. He made obeisance to the ghat where Śrī Rāma had bathed and said His prayers; and his soul was a enraptured as if he had met Śrī Rāma Himself. The men and women of the city bowed low; they were glad to see the divine stream. Taking a dip into the river they begged with joined palms to be favoured with abundant love for Śrī Rāmacandra’s feet. Bharata exclaimed, “Mother Gaṅgā! your sands are delightful to all and the very cow of plenty to your devotees. With joined palms, therefore, I ask of you only one boon; viz., spontaneous love for the feet of Sītā and Śrī Rāma.”
Dohas
ēhi bidhi majjanu bharatu kari gura anusāsana pāi.
mātu nahānīṃ jāni saba ḍērā calē lavāi..197.. [2-197]
In this way after taking a dip into the Gaṅgā and receiving his Guru’s commands, and on learning that all his mothers had finished their bath he had the tents shifted.
Chaupais
jahaom tahaom lōganha ḍērā kīnhā. bharata sōdhu sabahī kara līnhā..
sura sēvā kari āyasu pāī. rāma mātu pahiṃ gē dōu bhāī.. [2-197-1]
carana cāompi kahi kahi mṛdu bānī. jananīṃ sakala bharata sanamānī..
bhāihi sauṃpi mātu sēvakāī. āpu niṣādahi līnha bōlāī.. [2-197-2]
calē sakhā kara sōṃ kara jōrēṃ. sithila sarīra sanēha na thōrēṃ..
pūomchata sakhahi sō ṭhāu dēkhāū. nēku nayana mana jarani juḍaāū.. [2-197-3]
jahaom siya rāmu lakhanu nisi sōē. kahata bharē jala lōcana kōē..
bharata bacana suni bhayau biṣādū. turata tahāom lai gayau niṣādū.. [2-197-4]
The people took up their lodgings at different places and Bharata made enquiries about all. After worshipping the gods and taking leave of them the two brothers (Bharata and Śatrughna) went up to Śrī Rāma’s mother (Kausalyā). Bharata showed respect to all his mothers by kneading their feet and speaking to each in polite terms. Then entrusting his brother with the service of his mothers he himself summoned the Niṣāda chief and went hand in hand with him, his body overpowered with excess of love. He asked his friend to show him the spot-and thereby soothe the agony of his eyes and soul to some extent-where Sītā, Śrī Rāma and Lakṣmaṇa had slept at night. Even as he spoke the corners of his eyes were filled with tears. The Niṣāda chief was distressed to hear Bharata’s words and presently took him to the spot-
Dohas
jahaom siṃsupā punīta tara raghubara kiya biśrāmu.
ati sanēhaom sādara bharata kīnhēu daṃḍa pranāmu..198.. [2-198]
Where the Chief of Raghu’s line had rested under a holy Aśoka tree. With great affection and reverence Bharata prostrated himself there.
Chaupais
kusa sāomtharīnihāri suhāī. kīnha pranāmu pradacchina jāī..
carana rēkha raja āomkhinha lāī. banai na kahata prīti adhikāī.. [2-198-1]
kanaka biṃdu dui cārika dēkhē. rākhē sīsa sīya sama lēkhē..
sajala bilōcana hṛdayaom galānī. kahata sakhā sana bacana subānī.. [2-198-2]
śrīhata sīya birahaom dutihīnā. jathā avadha nara nāri bilīnā..
pitā janaka dēu paṭatara kēhī. karatala bhōgu jōgu jaga jēhī.. [2-198-3]
sasura bhānukula bhānu bhuālū. jēhi sihāta amarāvatipālū..
prānanāthu raghunātha gōsāī. jō baḍa hōta sō rāma baḍaāī.. [2-198-4]
Beholding a lovely litter of Kuśa grass he paced round it clockwise and made obeisance. He also placed the dust of Śrī Rāma’s footprints on his eyes with an excess of love which could not be described in words. He saw there a few gold spangles, which he placed on his head and treated them on a par with Sītā. With tears in his eyes and a heart full of remorse he spoke to his friend in sweet accents: “These spangles have lost their charm and appear lustreless due to their separation from Sītā, even as the people of Ayodhyā, both men and women, are spent through sorrow. To whom shall I liken her father, Janaka, who in this world is a master of asceticism and enjoyment both? And she had for her father-in-law King Daśaratha, the sun of the solar race, who was the envy even of the lord of paradise (Indra). And her beloved lord is no other than Lord Śrī Rāma, from whose glory all great ones derive their greatness!
Dohas
pati dēvatā sutīya mani sīya sāomtharī dēkhi.
biharata hradau na hahari hara pabi tēṃ kaṭhina bisēṣi..199.. [2-199]
“Even as I gaze on the litter used by Sītā, the jewel among virtuous women devoted to their lord, my heart does not break in horror; it is harder than adamant, my God.”
Chaupais
lālana jōgu lakhana laghu lōnē. bhē na bhāi asa ahahiṃ na hōnē..
purajana priya pitu mātu dulārē. siya raghubarahi prānapiārē.. [2-199-1]
mṛdu mūrati sukumāra subhāū. tāta bāu tana lāga na kāū..
tē bana sahahiṃ bipati saba bhāomtī. nidarē kōṭi kulisa ēhiṃ chātī.. [2-199-2]
rāma janami jagu kīnha ujāgara. rūpa sīla sukha saba guna sāgara..
purajana parijana gura pitu mātā. rāma subhāu sabahi sukhadātā.. [2-199-3]
bairiu rāma baḍaāī karahīṃ. bōlani milani binaya mana harahīṃ..
sārada kōṭi kōṭi sata sēṣā. kari na sakahiṃ prabhu guna gana lēkhā.. [2-199-4]
And my younger brother, Lakṣmaṇa, is so comely and worth fondling; never was there such a brother, nor is there, nor will be. Beloved of the people and the darling of his parents, he is dear as life to both Sītā and the Hero of Raghu’s line. Nay, he is so delicate of frame and tender of disposition and his body has never been exposed to hot winds; yet he is bearing hardships of every kind in the woods. Oh! my breast has outdone millions of thunderbolts. As for Śrī Rāma he has illumined the world by being born in it; he is such an ocean of beauty, amiability, joy and all excellences. Śrī Rāma’s disposition is the delight of the people of Ayodhyā and his own family, much more of his preceptor and parents. Even enemies praise Śrī Rāma, who steals the heart by his polite speech, agreeable manners and modesty of behaviour. Millions of Śāradās (goddesses of speech) and hundreds of millions of Śeṣas (serpent-gods) are unable to reckon up the virtues of the Lord.”
Dohas
sukhasvarupa raghubaṃsamani maṃgala mōda nidhāna.
tē sōvata kusa ḍāsi mahi bidhi gati ati balavāna..200.. [2-200]
That jewel of Raghu’s line, who is bliss personified and a mine of joy and blessings, sleeps on the ground spreading the Kuśa grass on it! The ways of Providence are inexorable indeed.”
Chaupais
rāma sunā dukhu kāna na kāū. jīvanataru jimi jōgavai rāū..
palaka nayana phani mani jēhi bhāomtī. jōgavahiṃ janani sakala dina rātī.. [2-200-1]
tē aba phirata bipina padacārī. kaṃda mūla phala phūla ahārī..
dhiga kaikēī amaṃgala mūlā. bhaisi prāna priyatama pratikūlā.. [2-200-2]
maiṃ dhiga dhiga agha udadhi abhāgī. sabu utapātu bhayau jēhi lāgī..
kula kalaṃku kari sṛjēu bidhātāom. sāiomdōha mōhi kīnha kumātāom.. [2-200-3]
suni saprēma samujhāva niṣādū. nātha karia kata bādi biṣādū..
rāma tumhahi priya tumha priya rāmahi. yaha nirajōsu dōsu bidhi bāmahi.. [2-200-4]
Śrī Rāma had never heard any mention of sorrow; the king (our father) tended him like the tree of life. Nay, all the mothers cherished him day and night even as the eyelids protect the eyes or a serpent guards the gem on its head. The same Rāma now wanders through the forest on foot living on bulbs, roots, fruits and flowers. Accursed is Kaikeyī (my mother), the root of evil, who turned hostile to him (her own husband) who was the dearest object of her life. And twice accursed is my own wretched self, the ocean of sin and the occasion of all trouble. While God created me as a blot on my family, my wicked mother has made me the enemy of my master.” Hearing this the Niṣāda chief lovingly comforted him: “Why should you lament in vain? Śrī Rāma is dear to you, and you are dear to Rāma: this is a settled fact, and the blame rests with an adverse fate.
Chhands
bidhi bāma kī karanī kaṭhina jēṃhiṃ mātu kīnhī bāvarī.
tēhi rāti puni puni karahiṃ prabhu sādara sarahanā rāvarī..
tulasī na tumha sō rāma prītamu kahatu hauṃ sauhēṃ kiēom.
parināma maṃgala jāni apanē āniē dhīraju hiēom..
Cruel indeed are the doings of an adverse fate, which drove mother Kaikeyī mad. The Lord reverently praised you again and again that night. There is no one, says Tulasīdāsa, so supremely dear to Śrī Rāma as you are: I declare this on oath. Therefore, be assured that all will be well in the end and take courage in your heart.”
Sortas
aṃtarajāmī rāmu sakuca saprēma kṛpāyatana.
calia karia biśrāmu yaha bicāri dṛḍha āni mana..201.. [2-200-201]
“Śrī Rāma knows the heart of all; nay, He is an embodiment of tenderness, affection and compassion. Considering this and summoning courage in your heart, please go and take rest.”
Chaupais
sakhā bacana suni ura dhari dhīrā. bāsa calē sumirata raghubīrā..
yaha sudhi pāi nagara nara nārī. calē bilōkana ārata bhārī.. [2-200-1]
paradakhinā kari karahiṃ pranāmā. dēhiṃ kaikaihi khōri nikāmā..
bharī bhari bāri bilōcana lēṃhīṃ. bāma bidhātāhi dūṣana dēhīṃ.. [2-200-2]
ēka sarāhahiṃ bharata sanēhū. kōu kaha nṛpati nibāhēu nēhū..
niṃdahiṃ āpu sarāhi niṣādahi. kō kahi sakai bimōha biṣādahi.. [2-200-3]
ēhi bidhi rāti lōgu sabu jāgā. bhā bhinusāra gudārā lāgā..
gurahi sunāvaom caḍhaāi suhāīṃ. naīṃ nāva saba mātu caḍhaāīṃ.. [2-200-4]
daṃḍa cāri mahaom bhā sabu pārā. utari bharata taba sabahi saombhārā..
Bharata took comfort at the words of his friend and proceeded towards his lodgings with his thoughts directed towards the Hero of Raghu’s race. On receiving this news the men and women of the city sallied forth to see the place (where Śrī Rāma had slept one night) much distressed at heart. Pacing round the spot clockwise they made obeisance to it and blamed Kaikeyī to their heart’s content. Tears rushed to their eyes again and again and they reproached cruel Fate. Some would praise Bharata’s love, while others said the king had vindicated his affection. They would reproach themselves and praise the Niṣāda chief; who can describe their confusion and woe? In this way they all kept vigil overnight and at daybreak the passage across the river began. The Guru was put on a good and handsome boat, and all the mothers on another newly-built one. In an hour and a half everyone was taken across. When Bharata had alighted, he made sure that all had come.
Dohas
prātakriyā kari mātu pada baṃdi gurahi siru nāi.
āgēṃ kiē niṣāda gana dīnhēu kaṭaku calāi..202.. [2-202]
Having finished the morning duties Bharata adored his mothers’ feet and bowed his head to the preceptor, and sending a party of the Niṣādas ahead started the whole host.
Chaupais
kiyau niṣādanāthu aguāīṃ. mātu pālakīṃ sakala calāīṃ..
sātha bōlāi bhāi laghu dīnhā. bipranha sahita gavanu gura kīnhā.. [2-202-1]
āpu surasarihi kīnha pranāmū. sumirē lakhana sahita siya rāmū..
gavanē bharata payōdēhiṃ pāē. kōtala saṃga jāhiṃ ḍōriāē.. [2-202-2]
kahahiṃ susēvaka bārahiṃ bārā. hōia nātha asva asavārā..
rāmu payōdēhi pāyaom sidhāē. hama kahaom ratha gaja bāji banāē.. [2-202-3]
sira bhara jāu ucita asa mōrā. saba tēṃ sēvaka dharamu kaṭhōrā..
dēkhi bharata gati suni mṛdu bānī. saba sēvaka gana garahiṃ galānī.. [2-202-4]
He made the Niṣāda chief lead the van and then started the palanquins carrying the queen-mothers, and summoning his younger brother (Śatrughna) told him off as their escort. The Guru proceeded next alongwith the other Brāhmaṇas. He himself then made obeisance to the celestial river, invoked Sītā, Rāma and Lakṣmaṇa and set forth on foot; while riding horses meant for the king were led by the bridle alongwith him. Again and again his faithful servants said, “Be pleased, sire,to mount your horse.” “Śrī Rāma has gone on foot; while chariots, elephants and horses are intended for me! What behoves me is that I should walk on my head; for the duty of a servant is harder than any other duty.” Seeing his behaviour and hearing his polite speech all his servants melted out of a feeling of self-disparagement.