Ayodhya Kanda, Sarga 99

Meaning

The army having encamped, Bharata for his part, keen as he was to see his elder brother, then proceeded to see him, pointing out on the way to Śatrughna the marks indicating the presence of a hermitage nearby. (1)

Meaning

Requesting Sage Vasiṣṭha in the following words: “Pray, fetch my mothers promptly,” Bharata, who was fond of his elder brother, hastily pressed forward. (2)

Meaning

Sumantra too for his part closely followed Śatrughna; for an ardent longing for the sight of Śrī Rāma possessed his heart too, as Bharata’s. (3)

Meaning

Even while proceeding, Bharata, who was now radiant with joy at the prospect of meeting Śrī Rāma, beheld the hut made of leafy twigs, belonging to his elder brother and built after the style of hermits’ dwellings, as well as another cottage enclosed with a wooden wall and provided with doors, intended for Sītā: so the tradition goes. (4)

Meaning

In front of that hut Bharata saw at that time hewn pieces of wood as well as flowers gathered for worship. (5)

Meaning

He also perceived tokens for indicating the way made on trees here and there with blades of Kuśa grass and strips of cloth by Lakṣmaṇa and Śrī Rāma while returning to the hermitage from the riverside after a bath or with water fetched from the river. (6)

Meaning

He further beheld in the vicinity of that cottage large heaps made of the dried dung of deer and wild buffaloes for protection against cold. (7)

Meaning

Nay, even while going, the mighty-armed Bharata, who was full of glory, spoke with delight as follows on that occasion to Śatrughna as well as to all those ministers that had accompanied him : (8)

Meaning

“I believe we have reached that region of which Ṛṣi Bharadwāja spoke to us. I conclude the river Mandākinī to be not very far from this place. (9)

Meaning

“Since strips of cloth are seen fastened to the trees high up, this may be the path provided with identifications by Lakṣmaṇa wishing to go out for a bath or in order to bring water from the river at odd hours. (10)

Meaning

“Nay, on this side do swift-footed elephants, distinguished by huge tusks, roam about trumpeting at one another in the flanks of the mountain. (11)

Meaning

“There can be seen the thick smoke of the sacred fire, which ascetics in a forest seek to preserve incessantly for pouring oblations into it both morning and evening. (12)

Meaning

“Here I shall be able to see Śrī Rāma, a scion of Raghu, my elder brother, a veritable tiger among men, who shows respect to his elders, highly delighted like an eminent sage.” (13)

Meaning

Then, going awhile, the celebrated Bharata, a scion of Raghu, for his part reached Citrakūṭa on the bank of the Mandākinī and spoke as follows to those men that had accompanied him : (14)

Meaning

“Having reached a lonely place Śrī Rāma (a tiger among men), a ruler of the people, sits delighted on the bare ground in the posture of a hero (with his left foot placed on his right knee). Woe be to my birth alongwith my life ! (15)

Meaning

“ ‘Fallen in adversity (in the shape of being deprived of his inheritance and exiled) on my account, Śrī Rāma, a scion of Raghu, the protector of the world, who is possessed of great splendour, is dwelling in the forest, having completely given up all enjoyments. (16)

Meaning

“Reviled thus by the world, I shall fall at the feet of Śrī Rāma, Sītā and Lakṣmaṇa today with a view to propitiating them.” (17)

Meaning

Wailing as aforesaid, the celebrated Bharata (son of Daśaratha) beheld in that forest a large and holy hut of leafy twigs pleasing to the mind and thatched with abundant leaves of sāla, palmyra and Aśwakarṇa trees, and thus appearing from a distance like an extensive altar, softly overspread with blades of Kuśa grass in a sacrificial performance. (18-19)

Meaning

The hut was adorned with very strong bows, plated with gold at the back and shining like rainbows, nay, instrumental in accomplishing great deeds and capable of causing pain to the enemy. (20)

Meaning

It was further graced with fearful arrows encased in quivers and shining like sunbeams, in the same way as Bhogavatī (the realm of Nāgas) is graced by serpents with incandescent hoods (21)

Meaning

The hut was also decked with a couple of swords encased in sheaths of gold and further adorned with two shields emblazoned with flowers of gold. (22)

Meaning

Distinguished by gloves of iguana skin decked with excellent gold and hanging on walls, the hut was unassailable by hordes of enemies even as the lair of a lion is incapable of being assailed by deer. (23)

Meaning

In that habitat of Śrī Rāma, Bharata also beheld a spacious holy altar inclining towards the south-east and with a lighted fire placed on it. (24)

Meaning

Fixing his gaze awhile, Bharata for his part descried his elder brother, Śrī Rāma, seated in the hut wearing a rounded mass of matted hair on his head. (25)

Meaning

He saw the said Śrī Rāma wearing the skin of a black buck and clad in a strip of bark and resembling fire in brilliance, seated closeby. (26)

Meaning

He saw the mighty-armed Śrī Rāma, the protector of the earth extending up to the ocean, who had shoulders resembling a lion’s and eyes resembling a pair of lotuses and was given to the practice of virtue, seated like the eternal Brahmā (the creator) on a levelled and squared piece of ground strewn with blades of the sacred Kuśa grass, alongwith Sītā and Lakṣmaṇa. (27-28)

Meaning

Overwhelmed with agony and infatuation, the glorious Bharata, son of Kaikeyī, whose mind was given to piety, rushed towards him on seeing him. (29)

Meaning

Distressed at his very sight, he wailed as follows in a voice choked with tears, unable as he was to restrain his agony through firmness and failing to articulate words : (30)

Meaning

“Here is that very elder brother of mine sitting in the company of wild deer, who deserves to be attended upon by ministers in a royal assembly. (31)

Meaning

“The same exalted soul who was used to wearing clothes worth many thousands in the city of Ayodhyā, puts on in this forest today pieces of deerskin, one about his loins and the other as an upper garment, discharging his sacred obligation towards his father. (32)

Meaning

“How does the selfsame Śrī Rāma, a scion of Raghu, who ever adorned his head with beautiful flowers of every description, endure now this burden of matted locks on his head? (33)

Meaning

“He who deserved to acquire merit through sacrificial performances undertaken as enjoined by the scriptures, is striving after merit earned through mortification of the flesh ! (34)

Meaning

“How is this person of my celebrated elder brother, which used to be adorned with sandal-paste of great value is now covered with dirt? (35)

Meaning

“Śrī Rāma, who deserves all kinds of comforts, has met with this misfortune on my account. Woe to my life, condemned by the world, cruel as I am.” (36)

Meaning

Loudly wailing as aforesaid, Bharata, who was feeling miserable, his lotus-like countenance covered with perspiration, fell down crying, unable as he was to place his hands on the feet of Śrī Rāma. (37)

Meaning

Pitifully saying “O worshipful brother !” but once, the very mighty prince Bharata, tormented as he was with agony, said nothing further. (38)

Meaning

Nay, crying at the top of his voice “My noble brother !” only, on perceiving the illustrious Śrī Rāma, he could not speak further, his throat choked with tears. (39)

Meaning

Shedding tears, Śatrughna as well bowed down at the feet of Śrī Rāma. And closely embracing them both, Śrī Rāma too began dropping tears. (40)

Meaning

The two princes, Śrī Rāma and Lakṣmaṇa, then embraced Sumantra as well as Guha in the forest, even as the Sun and the Moon conjoin with Venus and Jupiter in the heavens. (41)

Meaning

Perceiving the aforesaid princes, who deserved to ride on lordly elephants (lit., the leaders of herds of elephants), come together in that forest, all those dwellers in forests for their part began to shed tears totally giving up joy born of his blessed sight.(42)