Yuddha Kanda, Sarga 127

Meaning

Hearing the supremely delightful news of Śrī Rāma’s impending return to Ayodhyā, Bharata of unfailing prowess, the destroyer of hostile champions, commanded as follows Śatrughna, the younger twin brother of Lakṣmaṇa, who too felt delighted at the news: (1)

Meaning

“Let men of good conduct offer worship to their family deities as well as at all the temples in the city with fragrant flowers and to the accompaniment of various musical instruments. (2)

Meaning

“Nay, let bards well-versed in singing praises as well as in the Purāṇas (containing ancient legends, cosmogony, etc.,) as also minstrels, all those proficient in the use of musical instruments as well as courtesans from every quarter, the queen-mothers as also the ministers, the troops stationed in the royal palace and drawing their emoluments from the palace itself, army men and their wives, nay, the Brāhmaṇas accompanied by the Kṣatriyas (the members of the warrior class, the leaders of the guilds of traders and artisans as well as their members issue forth to behold the moonlike countenance of Śrī Rāma.” Hearing the command of Bharata, Śatrughna, the destroyer of hostile champions, called together labourers working on wages and numbering many thousand and, dividing them into so many gangs, ordered them as follows: “Level all the low-lying areas as also the elevated grounds from this place, Ayodhyā, onwards upto Nandigrāma. Of course, let all the intervening temples be left alone as they are. Nay, sprinkle the whole length of land with ice-cold water. (3—7)

Meaning

“Let others then strew it all over with parched grains of paddy and flowers. Also line with flags the streets of Ayodhyā, which is superior even to the foremost of cities.(8)

Meaning

“Nay, decorate the dwellings on the roadside till sunrise with garlands strung both sparsely and closely as well as with loose flowers of charming colours as also with five coloured ornaments. (9)

Meaning

“Also let hundreds of men line the main road in order to see that it remains unobstructed.” Hearing the foregoing command of Śatrughna, all the eight ministers, viz., Dhṛṣti Jayanta, Vijaya, Siddhārtha as also Arthasādhaka, Aśoka and Mantrapāla and Sumantra too thereupon issued forth on the back of elephants, full of joy (to receive Śrī Rāma and others), followed by thousands of elephants in rut, bearing standards and splendidly adorned. Other highly eminent car-warriors rode on the back of elephants and female elephants provided with golden girths, on horse-back or in chariots. Champions went forth surrounded by thousands of selected horses and even by still superior ones bearing standards and pennons, as well as by thousands of foot soldiers carrying javelins, spears and nooses. (10—14)

Meaning

Placing at their head Kausalyā (the mother of Śrī Rāma) as well as Sumitrā (the mother of Lakṣmaṇa and Śatrughna), nay, seated in palanquins, all the consorts of Daśaratha thereupon issued forth to meet Śrī Rāma and his party; and, accompanied by Kaikeyī (Bharata’s mother), all reached Nandigrāma. (15-16)

Meaning

Placing the wooden sandals of his elder brother, Śrī Rāma, on his head, nay, taking the white parasol (intended for Śrī Rāma) adorned with white garlands as well as two white whisks decked with gold and eminently worthy of kings, nay, surrounded by the foremost of the Brahmaṇas (lit., the twice-born), leaders of the guilds of traders and artisans including the Vaiśyas (members of the mercantile class) and the counsellors with garlands and ball-shaped sweets in their hands and cheered by the blasts of conches and the roll of kettledrums as well as by panegyrists, the high-souled Bharata for his part, whose mind was set on virtue, who was well-versed in the secret of righteousness, and who was emaciated through fasting, nay, who felt emaciated, was clad in the bark of trees and the skin of a black antelope and who experienced joy even before the advent of his elder brother, Śrī Rāma, on hearing of it—went in advance with his ministers to meet Śrī Rāma. The earth shook, as it were, on that occasion due to the sound of the hoofs of horses and the rattling of the felloes of the chariot wheels as well as on account of the blare of conches and the roll of drums. Accompanied by the roars of elephants as well as by the blare of conches and the roll of drums, really speaking the entire city of Ayodhyā literally reached Nandigrāma (a village on the outskirts of Ayodhyā where Bharata spent the period of Śrī Rāma’s exile). Glancing round, Bharata addressed the following words to Hanumān, the offspring of the wind-god: (17—23)

Meaning

“Indeed, I hope the levity, which constitutes the very nature of monkeys, has not been resorted to by you; for, I do not behold Śrī Rāma, a worthy scion of Kakutstha, the scourge of his enemies. (24)

Meaning

“Neither are to be seen the monkeys, who are able to change their form at will.” When this remark was uttered by Bharata, Hanumān frothwith replied as follows to Bharata of unfailing prowess, revealing to him the truth of the matter: “Here is heard the formidable roar of monkeys and bears (lit., denizens of the woods), overjoyed to come across on their way trees ever yielding fruit, adorned with blossom, flowing with honey and rendered noisy by the humming of intoxicated bees—all through the grace of Sage Bharadwāja. Nay, a boon to this effect was definitely conferred by Indra, by virtue of which hospitality rich in all excellences was extended to you with your entire army when you paid your visit to him while going to Citrakūṭa to bring Śrī Rāma back to Ayodhyā (as also to Śrī Rāma with his army during his return journey to Ayodhyā). (25—28)

Meaning

“I presume the aforesaid army of monkeys is crossing the sacred Gomatī. Behold the cloud of dust risen near the grove of sal trees. (29)

Meaning

“I think the monkeys are shaking the lovely grove of sal trees. There is seen in distance the well-known heavenly aerial car, shining brightly like the moon, the aerial car created with his mind by Viśwakarmā (the architect of gods, who has been referred to here as Brahmā by virtue of his creative talent), which has been secured by the high-souled Śrī Rāma after killing Rāvaṇa alongwith his kinsfolk. (30-31)

Meaning

This celestial aerial car, swift as thought, which is carrying Śrī Rāma and shines brightly as the rising sun, belongs to Kubera, the bestower of riches, by the grace of Brahmā, who bestowed it on that god. (32)

Meaning

“In the yonder car are with Sītā, a princess of the Videha territory, seated the two heroic brothers, Śrī Rāma and Lakṣmaṇa, (scions of Raghu) as also Sugrīva, who is endowed with extraordinary energy and the ogre, Vibhīṣaṇa.” (33)

Meaning

Immediately the words “Here comes Śrī Rāma!” were loudly uttered by Hanumān, a clamour born of joy from the mouth of women, children, young men and the aged thereupon reached the skies. (34)

Meaning

Standing on the ground, on alighting from their chariots, elephants and horses, the people beheld Śrī Rāma seated in the aerial car like the moon in the sky. (35)

Meaning

Standing highly rejoiced with joined palms, his face turned towards Śrī Rāma, Bharata thereupon worshipped Śrī Rāma (from afar) with offerings of water to wash his hands and feet with and other articles, extending welcome to him in the true sense, Śrī Rāma’s return being truly welcome to him. (36)

Meaning

Śrī Rāma, the elder brother of Bharata, who had large and long eyes (extending up to the ears) shone in the said aerial car created by Viśwakarmā with his mind, like the god, Indra, who carries the thunderbolt in his hand. (37)

Meaning

Bent low with reverence, Bharata then saluted his elder brother, Śrī Rāma, who stood in the forepart of the aerial car even as one would salute the sun appearing on Mount Meru. (38)

Meaning

Duly permitted by Śrī Rāma, the said aerial car, which was unsurpassed by any other, had a swan, as it were, yoked to it, and was endowed with extraordinary speed, descended to the earth’s surface. (39)

Meaning

Feeling delighted when lifted on to that aerial car and approaching Śrī Rāma, Bharata of unfailing prowess, greeted him once more. (40)

Meaning

Fully rising from his seat and placing on his lap Bharata who had fallen within the range of his sight after a long time, Śrī Rāma, a scion of Kakutstha, joyfully embraced him. (41)

Meaning

Approaching Lakṣmaṇa (and embracing him) as also Sītā (a princess of the Videha territory), Bharata, the scourge of his enemies thereupon joyously saluted her and mentioned his name too. (42)

Meaning

Bharata (son of Kaikeyī) also embraced Sugrīva, the ruler of monkeys, Jāmbavān, the king of bears, and Aṅgada (son of Vālī, Sugrīva’s elder brother), as also Mainda, Dwivida, Nīla and Ṛṣabha, too. (43)

Meaning

He further embraced fully Suṣeṇa and Nala (son of Viśwakarmā, who constructed the bridge across the sea), Gavākṣa, Gandhamādana, Śarabha, as well as Panasa. (44)

Meaning

Assuming a human semblance, the celebrated monkeys, who were able to change their form at will and felt highly rejoiced, duly inquired of Bharata his welfare on thar occasion. (45)

Meaning

Embracing Sugrīva, the foremost of monkeys, prince Bharata, a jewel among the virtuous, who was endowed with extraordinary energy, said, “You are a fifth brother to us four brothers, O Sugrīva! For a friend is made through beneficence actuated by good-will and a friend is as good as a brother, while maleficence is that which distinguishes an enemy.” (46-47)

Meaning

To Vibhīṣaṇa as well did Bharata then address the following kind words: “By good fortune an exceedingly difficult task has been accomplished by you as an ally of Śrī Rāma.” (48)

Meaning

Having greeted Śrī Rāma as well as Lakṣmaṇa (his elder twin), the valiant Śatrughna too bowed reverently at the feet of Sītā on that occasion. (49)

Meaning

Approaching Kausalyā (his own mother), who looked pale and had got emaciated through grief born of separation from her husband as well as from her two sons and daughter-in-law), Śrī Rāma, who bent low with reverence, clasped the feet of her mother, thereby bringing excessive delight to her mind. (50)

Meaning

Nay, having greeted Sumitrā (the mother of Lakṣmaṇa and Śatrughna) as well as the illustrious Kaikeyī (Bharata’s mother), he then approached and greeted all the rest of his mothers as well as Sage Vasiṣṭha (his family priest). (51)

Meaning

With joined palms all the citizens of Ayodhyā, said to Śrī Rāma, “Blessed is your arrival here, O mighty-armed prince, the enhancer of Kausalyā’s delight!” (52)

Meaning

Śrī Rāma, the elder brother of Bharata, beheld thousands of joined palms held tightly by the citizens like so many full-blown lotuses. (53)

Meaning

Taking the wooden sandals bestowed on him by Śrī Rāma, Bharata for his part, who knew what is right, himself placed them below the feet of Śrī Rāma, a ruler of men. Nay, with joined palms the said Bharata spoke as follows to Śrī Rāma: “Here is your entire kingdom, held in trust by me so long, rendered back to you by me. (54-55)

Meaning

“Accomplished of purpose is my birth today and my desire too stands consummated in that I see you, its king come back to Ayodhyā. (56)

Meaning

“Review you your exchequer, storehouses, palace and army. Everything has been increased tenfold (by me) by virtue of your moral force.” (57)

Meaning

Seeing the said Bharata, who was so fond of his elder brother, speaking as above, the monkeys began to shed tears as also the ogre, Vibhīṣaṇa. (58)

Meaning

Placing Bharata on his lap in excessive joy, Śrī Rāma, a scion of Raghu, then flew with his entire army of monkeys and bears in that aerial car to the hermitage of Bharata. (59)

Meaning

Alighting from the top of the aerial car with the simian army on reaching the hermitage of Bharata, Śrī Rāma, a scion of Raghu, stood on the ground for the time being. (60)

Meaning

Śrī Rāma for his part then said to that aerial car, which was unsurpassed by any other, “Let thee be gone and serve the glorious Kubera (son of Sage Viśravā). I grant you leave to depart.” (61)

Meaning

Proceeding in a northerly direction when duly permitted by Śrī Rāma, that aerial car, which was unsurpassed by any other, then flew to the celestial abode of Kubera, the bestower of riches. (62)

Meaning

Impelled by the instruction of Śrī Rāma, the heavenly aerial car, Puṣpaka, which for its part had been seized by the ogre, Rāvaṇa, returned with all speed to Kubera. (63)

Meaning

Lovingly pressing the feet of his family priest, sage Vasiṣṭha, who was his great well-wisher, even as Indra, the suzerain lord of immortals, would press the feet of Sage Bṛhaspati, the preceptor of gods, the powerful Śrī Rāma (a scion of Raghu) sat by his very side, though apart from him, on a splendid seat. (64)