Bharata on his way to Citrakūṭa

Dohas

raghubara barana bilōki bara bāri samēta samāja.

hōta magana bāridhi biraha caḍhaē bibēka jahāja..220.. [2-220]

At the sight of the lovely stream that possessed the same hue as the person of Śrī Rāma (the Chief of Raghu’s line) Bharata and his party were plunged into an ocean of grief on account to separation from Śrī Rāma and were saved from drowning only by boarding the bark of discretion.

Chaupais

jamuna tīra tēhi dina kari bāsū. bhayau samaya sama sabahi supāsū..

rātahiṃ ghāṭa ghāṭa kī taranī. āīṃ aganita jāhiṃ na baranī.. [2-220-1]

prāta pāra bhaē ēkahi khēṃvāom. tōṣē rāmasakhā kī sēvāom..

calē nahāi nadihi sira nāī. sātha niṣādanātha dōu bhāī.. [2-220-2]

āgēṃ munibara bāhana āchēṃ. rājasamāja jāi sabu pāchēṃ..

tēhiṃ pāchēṃ dōu baṃdhu payādēṃ. bhūṣana basana bēṣa suṭhi sādēṃ.. [2-220-3]

sēvaka suhrada sacivasuta sāthā. sumirata lakhanu sīya raghunāthā..

jahaom jahaom rāma bāsa biśrāmā. tahaom tahaom karahiṃ saprēma pranāmā.. [2-220-4]

That day they halted on the bank of the Yamunā; everyone was provided with comforts according to the occasion. In course of the night innumerable boats of untold varieties came from all the ghats. At daybreak the whole party crossed the river in a single trip; everyone was pleased with the services rendered by the Niṣāda chief in this behalf. After performing their ablutions and bowing their heads to the river (Yamunā) the two brothers (Bharata and Śatrughna) resumed their journey with the lord of Niṣādas. At the head of the line in chosen vehicles travelled the principal sages (Vāmadeva, Vasiṣṭha and so on), followed by the royal host. Next followed the two royal brothers, both on foot; their ornaments, costumes and style of dress were all of the very simplest. They were accompanied by their servants, friends and the minister’s son and went with their thoughts fixed on Lakṣmaṇa, Sītā and the Lord of Raghus. They lovingly saluted each and every place where Śrī Rāma had either encamped or rested awhile.

Dohas

magabāsī nara nāri suni dhāma kāma taji dhāi.

dēkhi sarūpa sanēha saba mudita janama phalu pāi..221.. [2-221]

Hearing the news the men and women who lived by the roadside left their household work and ran after the royal travellers, and having seen their comely form and affection they all rejoiced on attaining the reward of their life.

Chaupais

kahahiṃ sapēma ēka ēka pāhīṃ. rāmu lakhanu sakhi hōhiṃ ki nāhīṃ..

baya bapu barana rūpa sōi ālī. sīlu sanēhu sarisa sama cālī.. [2-221-1]

bēṣu na sō sakhi sīya na saṃgā. āgēṃ anī calī caturaṃgā..

nahiṃ prasanna mukha mānasa khēdā. sakhi saṃdēhu hōi ēhiṃ bhēdā.. [2-221-2]

tāsu taraka tiyagana mana mānī. kahahiṃ sakala tēhi sama na sayānī..

tēhi sarāhi bānī phuri pūjī. bōlī madhura bacana tiya dūjī.. [2-221-3]

kahi sapēma saba kathāprasaṃgū. jēhi bidhi rāma rāja rasa bhaṃgū..

bharatahi bahuri sarāhana lāgī. sīla sanēha subhāya subhāgī.. [2-221-4]

One woman lovingly said to another, “Friend, can they be Rāma and Lakṣmaṇa or not? Their age, constitution, complexion and comeliness of form are the same, dear companion; their amiability and affection are also similar and their gait too resembles that of Rāma and Lakṣmaṇa. Only their dress is not the same and they are not accompanied by Sītā, my friend; and an army complete in its four limbs (viz., horse and foot, elephants and chariots) is marching before them. Moreover, they do not wear a cheerful countenance and their heart is heavy with sorrow. This difference makes me doubt their identity with Rāma and Lakṣmaṇa, O friend.” Her argument appealed to the rest of the women; they said, “There is none so clever as she.” Applauding the latter and admiring the truth of her remarks another woman spoke in sweet accents. She lovingly narrated the whole episode as to how the festivities in connection with Śrī Rāma’s installation had been obstructed. She then began to praise Bharata’s amiability, affection, genial disposition and goodluck.

Dohas

calata payādēṃ khāta phala pitā dīnha taji rāju.

jāta manāvana raghubarahi bharata sarisa kō āju..222.. [2-222]

Journeying on foot, living on fruits and relinquishing the sovereignty bestowed by his father, Bharata is proceeding to persuade the chief of Raghu’s line to return. Who can equal Bharata today?

Chaupais

bhāyapa bhagati bharata ācaranū. kahata sunata dukha dūṣana haranū..

jō kachu kahaba thōra sakhi sōī. rāma baṃdhu asa kāhē na hōī.. [2-222-1]

hama saba sānuja bharatahi dēkhēṃ. bhainha dhanya jubatī jana lēkhēṃ..

suni guna dēkhi dasā pachitāhīṃ. kaikai janani jōgu sutu nāhīṃ.. [2-222-2]

kōu kaha dūṣanu rānihi nāhina. bidhi sabu kīnha hamahi jō dāhina..

kahaom hama lōka bēda bidhi hīnī. laghu tiya kula karatūti malīnī.. [2-222-3]

basahiṃ kudēsa kugāomva kubāmā. kahaom yaha darasu punya parināmā..

asa anaṃdu aciriju prati grāmā. janu marubhūmi kalapataru jāmā.. [2-222-4]

Bharata’s brotherly affection, devotion and conduct dispel the woes and evil of those who talk or hear of them. Whatever may be said with regard to them, dear friend, will be quite inadequate; it is no wonder that a brother of Rāma should be like that. All of us who have seen Bharata and his younger brother have become praiseworthy among women.” Hearing of his virtues and seeing his forlorn state they lamented, “Surely he is not a fit son for such a vile mother as Kaikeyī.” Someone said, “The queen-mother (Kaikeyī) is not to blame at all; all this has been accomplished by God, who is so favourably disposed to us. Of what account are we, vile women, excluded both from secular and Vedic rites and impure by birth as well as by doings, who dwell in an accursed region (woodland) and in a wretched village and are the worst of our class, that we should have such a sight, which is a reward of great religious merit?” There was a similar rejoicing and wonder in every village: it seemed as if a celestial tree had sprung up in a desert.

Dohas

bharata darasu dēkhata khulēu maga lōganha kara bhāgu.

janu siṃghalabāsinha bhayau bidhi basa sulabha prayāgu..223.. [2-223]

At the sight of Bharata the good fortune of the people by the roadside manifested itself as though by the will of Providence Prayāga had been brought within easy reach of the people of Siṁhala (Ceylon).

Chaupais

nija guna sahita rāma guna gāthā. sunata jāhiṃ sumirata raghunāthā..

tīratha muni āśrama suradhāmā. nirakhi nimajjahiṃ karahiṃ pranāmā.. [2-223-1]

manahīṃ mana māgahiṃ baru ēhū. sīya rāma pada paduma sanēhū..

milahiṃ kirāta kōla banabāsī. baikhānasa baṭu jatī udāsī.. [2-223-2]

kari pranāmu pūomchahiṃ jēhiṃ tēhī. kēhi bana lakhanu rāmu baidēhī..

tē prabhu samācāra saba kahahīṃ. bharatahi dēkhi janama phalu lahahīṃ.. [2-223-3]

jē jana kahahiṃ kusala hama dēkhē. tē priya rāma lakhana sama lēkhē..

ēhi bidhi būjhata sabahi subānī. sunata rāma banabāsa kahānī.. [2-223-4]

Hearing his own praises as well as of Śrī Rāma’s virtues Bharata went on his way, thinking of Śrī Rāma. Whenever he happened to see holy waters he bathed in them and whenever he caught sight of a hermitage or a temple he made obeisance to it, asking in his heart only one boon, viz., devotion to the lotus-feet of Sītā and Rāma. Whomsoever he met, be he a Kola or any other forester or even if he were an anchorite, a religious student, a recluse or a hermit, he would salute him and enquire in which part of the forest were Lakṣmaṇa, Rāma and Videha’s daughter (Sītā). They told him all the news of the Lord and at the sight of Bharata obtained the reward of their life. Those persons who said they had seen the Lord doing well were counted as dear as Śrī Rāma and Lakṣmaṇa themselves. Thus in polite phrases he would make enquiries from all and hear the story of Śrī Rāma’s forest life.

Dohas

tēhi bāsara basi prātahīṃ calē sumiri raghunātha.

rāma darasa kī lālasā bharata sarisa saba sātha..224.. [2-224]

Halting that day in a suitable place he resumed his journey early next morning invoking the Lord of Raghus. Just like Bharata everyone who accompanied him longed for a sight of Śrī Rāma.

Chaupais

maṃgala saguna hōhiṃ saba kāhū. pharakahiṃ sukhada bilōcana bāhū..

bharatahi sahita samāja uchāhū. milihahiṃ rāmu miṭahi dukha dāhū.. [2-224-1]

karata manōratha jasa jiyaom jākē. jāhiṃ sanēha surāom saba chākē..

sithila aṃga paga maga ḍagi ḍōlahiṃ. bihabala bacana pēma basa bōlahiṃ.. [2-224-2]

rāmasakhāom tēhi samaya dēkhāvā. saila sirōmani sahaja suhāvā..

jāsu samīpa sarita paya tīrā. sīya samēta basahiṃ dōu bīrā.. [2-224-3]

dēkhi karahiṃ saba daṃḍa pranāmā. kahi jaya jānaki jīvana rāmā..

prēma magana asa rāja samājū. janu phiri avadha calē raghurājū.. [2-224-4]

Auspicious omens occurred to everyone; they had happy throbbings in their eyes and arms. Bharata and his whole host rejoiced at the thought that they would be able to see Śrī Rāma and the sting of their sorrows would come to an end. Each indulged in his own fancy and all went intoxicated with the wine of love; their limbs were getting out of control, their legs tottered and they spoke words in an incoherent way due to emotion. Śrī Rāma’s friend (Guha) presently pointed to Bharata the crest-jewel of mountains (Kāmadagiri), which was naturally charming and in the vicinity of which on the bank of the river Payasvinī dwelt the two brothers (Śrī Rāma and Lakṣmaṇa) alongwith Sītā. Catching sight of the mountain all fell prostrate on the ground with the cries of “Glory to Śrī Rāma, the life of Janaka’s daughter!” The royal host was so overwhelmed with emotion as though the Chief of Raghu’s line had turned back towards Ayodhyā.

Dohas

bharata prēmu tēhi samaya jasa tasa kahi sakai na sēṣu.

kabihiṃ agama jimi brahmasukhu aha mama malina janēṣu..225. [2-225]

Bharata’s love at that time was more than Śeṣa (the thousand-headed serpentking) could describe. It is as unapproachable to the poet as the bliss of absorption into Brahma to those who are tainted by egotism and mineness.

Chaupais

sakala sanēha sithila raghubara kēṃ. gaē kōsa dui dinakara ḍharakēṃ..

jalu thalu dēkhi basē nisi bītēṃ. kīnha gavana raghunātha pirītēṃ.. [2-225-1]

uhāom rāmu rajanī avasēṣā. jāgē sīyaom sapana asa dēkhā..

sahita samāja bharata janu āē. nātha biyōga tāpa tana tāē.. [2-225-2]

sakala malina mana dīna dukhārī. dēkhīṃ sāsu āna anuhārī..

suni siya sapana bharē jala lōcana. bhaē sōcabasa sōca bimōcana.. [2-225-3]

lakhana sapana yaha nīka na hōī. kaṭhina kucāha sunāihi kōī..

asa kahi baṃdhu samēta nahānē. pūji purāri sādhu sanamānē.. [2-225-4]

Being all overpowered by love for the Chief of Raghu’s line they had covered a distance of only four miles by the time the sun set. Perceiving a suitable site and water close by they halted and at the close of night the beloved of Śrī Rāma resumed his journey. There Śrī Rāma awoke while it was yet dark. Sītā saw in a dream that very night as if Bharata had come with his retinue and that his body was tormented by the agony of separation from his lord. All who had accompanied him were sad at heart, miserable and afflicted; while Her mothers-in-law She found changed in appearance. On hearing of Sītā’s dream Śrī Rāma’s eyes filled with tears and He who rids others of their sorrow became sorrowful. “This dream, Lakṣmaṇa, bodes no good; somebody will break terribly bad news.” Saying so He took His bath with His brother and worshipping the Enemy of Tripura, Lord Śiva, paid His respects to holy men