Returning to Ayodhyā, Bharata enthrones the sandals and takes up his residence at Nandigrama; the virtue of listening to Bharata’s story
Dohas
sānuja sīya samēta prabhu rājata parana kuṭīra.
bhagati gyānu bairāgya janu sōhata dharēṃ sarīra..321.. [2-321]
With Sītā and His younger brother (Lakṣmaṇa) the Lord shone forth in His hut of leaves. It seemed as if Bhakti (Devotion), Vairāgya (Dispassion) and Jñāna (Wisdom) had appeared in shining forms.
Chaupais
muni mahisura gura bharata bhuālū. rāma birahaom sabu sāju bihālū..
prabhu guna grāma ganata mana māhīṃ. saba cupacāpa calē maga jāhīṃ.. [2-321-1]
jamunā utari pāra sabu bhayaū. sō bāsaru binu bhōjana gayaū..
utari dēvasari dūsara bāsū. rāmasakhāom saba kīnha supāsū.. [2-321-2]
saī utari gōmatīṃ nahāē. cauthēṃ divasa avadhapura āē.
janaku rahē pura bāsara cārī. rāja kāja saba sāja saombhārī.. [2-321-3]
sauṃpi saciva gura bharatahi rājū. tērahuti calē sāji sabu sājū..
nagara nāri nara gura sikha mānī. basē sukhēna rāma rajadhānī.. [2-321-4]
The sages and other Brāhmaṇas, the Guru (the sage Vasiṣṭha), Bharata and King Janaka,-the whole host was mentally disturbed on account of their parting with Śrī Rāma. Revolving in their mind the numerous virtues of the lord all wended their way in silence. Crossing the Yamunā everyone reached the other bank; the day passed without any food. The next halt was made on the other bank of the Gaṅgā (at Śṛṅgaverapura) where Śrī Rāma’s friend (Guha) made all arrangements for their comfort. Ferrying over the Saī they bathed in the Gomatī and reached Ayodhyā on the fourth day. King Janaka stayed in the capital for four days, looked after the state administration as well as all the state property and, entrusting the reins of government to the ministers, the Guru (the sage Vasiṣṭha) and Bharata, he left for Tirahuta (his capital) after making all necessary preparations. Following the preceptor’s advice the men and women of the city ensconced themselves in Śrī Rāma’s capital (Ayodhyā).
Dohas
rāma darasa lagi lōga saba karata nēma upabāsa.
taji taji bhūṣana bhōga sukha jiata avadhi kīṃ āsa..322.. [2-322]
All the people practised religious austerities and fasted in order to be able to see Rāma again. Discarding all personal adornments and sensuous pleasures they survived in the hope that the term of his exile would expire soon.
Chaupais
saciva susēvaka bharata prabōdhē. nija nija kāja pāi pāi sikha ōdhē..
puni sikha dīnha bōli laghu bhāī. sauṃpī sakala mātu sēvakāī.. [2-322-1]
bhūsura bōli bharata kara jōrē. kari pranāma baya binaya nihōrē..
ūomca nīca kāraju bhala pōcū. āyasu dēba na karaba saomkōcū.. [2-322-2]
parijana purajana prajā bōlāē. samādhānu kari subasa basāē..
sānuja gē gura gēhaom bahōrī. kari daṃḍavata kahata kara jōrī.. [2-322-3]
āyasu hōi ta rahauṃ sanēmā. bōlē muni tana pulaki sapēmā..
samujhava kahaba karaba tumha jōī. dharama sāru jaga hōihi sōī.. [2-322-4]
Bharata instructed the ministers and trusty servants, who set about their respective duties as directed. Then, calling his younger brother (Śatrughna), he admonished him and entrusted him with the service of all their mothers. Summoning the Brāhmaṇas he made obeisance and, joining his palms, prayed to them with due courtesy befitting their age: “Pray charge me with any duty-high or low, good or indifferent-and hesitate not.” He also sent for his kinsmen, citizens and other people and setting their mind at rest established them peacefully. Accompanied by his younger brother (Śatrughna) he then called on his preceptor and, prostrating himself before him, submitted with joined palms, “With your permission I will now live a life of penance.” Thrilling over with love the sage replied, “Whatever you think, speak or do will be the essence of piety in this world.”
Dohas
suni sikha pāi asīsa baḍai ganaka bōli dinu sādhi.
siṃghāsana prabhu pādukā baiṭhārē nirupādhi..323.. [2-323]
Hearing this advice and receiving the great blessing (from his preceptor) Bharata called astrologers and, fixing an auspicious day (and hour), happily installed on the throne of Ayodhyā the wooden sandals of the Lord.
Chaupais
rāma mātu gura pada siru nāī. prabhu pada pīṭha rajāyasu pāī..
naṃdigāvaom kari parana kuṭīrā. kīnha nivāsu dharama dhura dhīrā.. [2-323-1]
jaṭājūṭa sira munipaṭa dhārī. mahi khani kusa sāomtharī saomvārī..
asana basana bāsana brata nēmā. karata kaṭhina riṣidharama saprēmā.. [2-323-2]
bhūṣana basana bhōga sukha bhūrī. mana tana bacana tajē tina tūrī..
avadha rāju sura rāju sihāī. dasaratha dhanu suni dhanadu lajāī.. [2-323-3]
tēhiṃ pura basata bharata binu rāgā. caṃcarīka jimi caṃpaka bāgā..
ramā bilāsu rāma anurāgī. tajata bamana jimi jana baḍabhāgī.. [2-323-4]
Bowing his head at the feet of Śrī Rāma’s mother (Kausalyā) and his preceptor (the sage Vasiṣṭha) and receiving the permission of the Lord’s sandals, Bharata, a staunch upholder of righteousness, erected a hut of leaves at Nandigrama and took up his abode there. Wearing a tuft of a matted locks on his head and clad in hermit’s robes, he dug the earth low and spread thereon a litter of Kuśa grass. In food, dress, utensils, sacred observances and austerities he devoutly practised the rigid vow of hermits and professedly discarded, in thought, word and deed, all adornments of body, wearing apparel and the many pleasures of the sense. The sovereignty of Ayodhyā was the envy even of Indra (the lord of celestials), while the very report of the riches possessed by Daśaratha put to shame even Kubera (the god of riches); yet in that city Bharata dwelt as indifferent as a bee in a garden of Campaka* flowers. The blessed souls who are devoted to Śrī Rāma renounce like vomit the splendour of Lakṣmī (the wealth and enjoyments of the world).
- * Even though the Campaka flower is very sweet-scented, the bee, it is alleged, never sucks it.
Dohas
rāma pēma bhājana bharatu baḍaē na ēhiṃ karatūti.
cātaka haṃsa sarāhiata ṭēṃka bibēka bibhūti..324.. [2-324]
As for Bharata, he was the beloved of Śrī Rāma and did not owe his greatness to this achievement. The Cātaka bird is praised for its constancy and the swan for its power of discrimination (sifting milk from water).
Chaupais
dēha dinahu dina dūbari hōī. ghaṭai tēju balu mukhachabi sōī..
nita nava rāma prēma panu pīnā. baḍhata dharama dalu manu na malīnā.. [2-324-1]
jimi jalu nighaṭata sarada prakāsē. bilasata bētasa banaja bikāsē..
sama dama saṃjama niyama upāsā. nakhata bharata hiya bimala akāsā.. [2-324-2]
dhruva bisvāsa avadhi rākā sī. svāmi surati surabīthi bikāsī..
rāma pēma bidhu acala adōṣā. sahita samāja sōha nita cōkhā.. [2-324-3]
bharata rahani samujhani karatūtī. bhagati birati guna bimala bibhūtī..
baranata sakala sukaci sakucāhīṃ. sēsa ganēsa girā gamu nāhīṃ.. [2-324-4]
His body grew thinner day by day. His fat was reduced, yet his strength of body and the charm of his face remained the same. The flame of his love for Śrī Rāma was ever bright and strong. His partiality for virtue steadily grew and his mind was not at all sad, even as with the advent of autumn the water (of lakes and rivers etc.) decreases but the rattan plants thrive and the lotus blossoms. Control of the mind and senses, self-restraint, religious observances and fasting shone like so many stars in the cloudless sky of Bharata’s heart. His faith stood as the pole-star, the prospect of Śrī Rāma’s return on the expiry of His term of exile represented the full-moon night, while the thought of his lord glistened like the milky way. And his affection for Śrī Rāma was like a fixed and spotless moon that ever shone clear amidst a galaxy of stars. All great poets hesitate to portray the mode of living, the creed, the doings, the devotion, the dispassion, the stainless virtues and the splendour of Bharata; they baffle the wits of even Śeṣa (the thousand-headed lord of serpents), Gaṇeśa (the god of wisdom) and Sarasvatī (the goddess of speech).
Dohas
nita pūjata prabhu pāomvarī prīti na hṛdayaom samāti..
māgi māgi āyasu karata rāja kāja bahu bhāomti..325.. [2-325]
He daily worshipped the Lord’s sandals with a heart overflowing with affection and constantly referred to them in the disposal of the many affairs of the state.
Chaupais
pulaka gāta hiyaom siya raghubīrū. jīha nāmu japa lōcana nīrū..
lakhana rāma siya kānana basahīṃ. bharatu bhavana basi tapa tanu kasahīṃ.. [2-325-1]
dōu disi samujhi kahata sabu lōgū. saba bidhi bharata sarāhana jōgū..
suni brata nēma sādhu sakucāhīṃ. dēkhi dasā munirāja lajāhīṃ.. [2-325-2]
parama punīta bharata ācaranū. madhura maṃju muda maṃgala karanū..
harana kaṭhina kali kaluṣa kalēsū. mahāmōha nisi dalana dinēsū.. [2-325-3]
pāpa puṃja kuṃjara mṛgarājū. samana sakala saṃtāpa samājū.
jana raṃjana bhaṃjana bhava bhārū. rāma sanēha sudhākara sārū.. [2-325-4]
His body thrilling all over (with emotion) and heart full of Sītā and Śrī Rāma, his tongue repeated Śrī Rāma’s name and tears flowed from his eyes. Lakṣmaṇa, Śrī Rāma and Sītā dwelt in the forest; while Bharata mortified his flesh through austere penance even though living at home. After considering both sides, everyone said that Bharata was praiseworthy in everyway. Holy men felt abashed to hear of his religious vows and observances and the sight of his condition put the greatest of sages to shame. The most sanctifying story of Bharata’s doing is delightful and charming and a fountain of joy and blessings. It drives away the terrible sins and afflictions of the Kali age; it is a veritable sun to disperse the night of the great delusion (which has thrown us into this world) and is a lion (the king of beasts) for crushing the herd of elephants in the shape of sins and allays all kinds of sufferings. It delights the devotees, relieves the burden of transmigration and is the essence of the moon of devotion to Śrī Rāma.
Chhands
siya rāma prēma piyūṣa pūrana hōta janamu na bharata kō.
muni mana agama jama niyama sama dama biṣama brata ācarata kō..
dukha dāha dārida daṃbha dūṣana sujasa misa apaharata kō.
kalikāla tulasī sē saṭhanhi haṭhi rāma sanamukha karata kō..
If Bharata, who brimmed over with the nectar of devotion to Sītā and Śrī Rāma, had never been born, who would have practised the difficult vow of self-abnegation and austerity and control of the mind and senses, that transcended the imagination even of sages? Who would have dispelled the woes, burning agony, poverty, hypocrisy and other evils of the world through his fair renown; and who in this Kali age would have forcibly diverted the mind of villains like Tulasīdāsa towards Śrī Rāma?
Sortas
bharata carita kari nēmu tulasī jō sādara sunahiṃ.
sīya rāma pada pēmu avasi hōi bhava rasa birati..326.. [2-325-326]
Whosoever reverently hear, says Tulasīdāsa, the story of Bharata with strict regularity shall assuredly acquire devotion to the feet of Sītā and Rāma and a distaste for the pleasures of life.