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atha astamah sargah bharatasya prasthanam varnayati- tasmat pascat samtitarisurvyasanabdhim tosotpadam raghavapadambujapotam | jnatva natvetyasayamuce sa vasistham tisthadgu svah prataritah prasthitirastu || 1 || varnam varnam tasya gunan nitanisaka dhamdhadhadhadhakrtinadam patahasya | srutva srutva prasthitavanto bahu jiva- tvayusmanityasisamucuh pathi paurah || 2 || ramam sitalaksmanayuktam dhrta- vidyud- vappiham va'bdam laghu pasyama iticchah | nah saddhatvadya iva te na sthitimaptah krosan gatvapyadhvani bhurinapi lokah || 3 || dhanyammanya rama-didrksa-gatasoka- murccharambha matara utka api tisrah | chinnadhvanta bhaskarabhaseva jagatyo'- tah prasthanam cakruramandam sibikabhih || 4 || sa svam bibhrad bhuri kutumbam suci mukta- haram caitannayakamisam vicikisuh |

CANTO VIII Description of Bharata's departure: 1. Thereafter desirous of crossing the ocean of misfortune, Bharata who understood that it can happen only by taking resort to the boat of lotus feet of Raghava which brings about joy, going to Vasistha, made his intent known to him and said, 'Tomorrow morning, at the time of milking the cows let us go (to meet Rama)'. 2. People spent the night in talking about the qualities of Bharata. As they heard the dham dham sounds of the drums indicating Bharata's departure, the citizens on the roads pronounced their blessings saying, 'May you live long'. 3. Nurturing the desire that they will shortly see Rama along with Laksmana and Sita like the cloud with lightning the cataka bird, the people walking for many miles did not rest on the way unlike the n as the initial of the roots which changes to n. 4. Just as the darkness of the three worlds is destroyed by the light of the sun, similarly the three mothers whose swooning due to grief had been destroyed by the desire to see Rama, considering themselves fortunate, longing anxiously, departed from Ayodhya quickly in palanquins. 5. Taking his pure and large family, which was fasting with him, Bharata set off in search of Rama, its head, the Lord, the central gem of the pearl necklace-like 181

yam yam desam so'lamakarsit pathi tam tam vandam vandam tirthamivadhyasta sayatnam || 5 || guhasya samgamamaha- ramyam ramapresthasakham sriguhamapa yan kantarantah padacariva ratham sah | malaprotam sphatikamaksam prabhupada- saktasparsam karkarakam va gunayantam || 6 || atha caturbhih padyairgangayamunayoh sangam varnayati- malam kaundim sambhujatajutavimuktam ritim pitrutsaritatamaso'bhinayantim | camcuryante yatra marala hutadrsta namna gangam tam yamunam cayamapasyat || 7 || manjuccapollasikhagam tad-dvayasangam rama-preyolaksmanamurtyoriva melam | ksanvantam drak papamatho tapamasesam sampratyesa preksya dadhau cetasi harsam || 8 || varyantahstha'bjaih surabhim tam sa sasanke yatkasturiyuktamrgankadrava esah | madyan khelan snanatha pasyan kila balai- nah sasneham svambu pibenno iha no cet || 9 || astamah sargah

family. Whichever place Rama had adorned with his stay, Bharata paid his obeisance carefully to it as a place of pilgrimage. Meeting with Guha: 6. In the impregnable (difficult) forest region Bharata came across charming Guha, Rama's best friend who was like a chariot to one walking on foot, repeating Rama's name turning the hard crystals sewn in the rosary which had been touched by the feet of Rama. In the following four verses the confluence of the Ganga and the Yamuna is described: 7. Bharata saw Ganga which was as it were a garland of white jasmine flowers from the matted locks of Siva and the Yamuna which was as if enacting the driving away of darkness by her father, the Sun. The swans floating on the Ganga were not seen (because the whiteness of both merged together) but on Yamuna they were seen as their white colour contrasted with that of dark Yamuna. 8. Seeing the confluence of Ganga and Yamuna where the birds were engaged in sport on the higher banks of the beautiful waters looking like the meeting of the bodies of dear Rama and Laksmana, Bharata whose sin and entire affliction were removed felt happy at heart. 9. Bharata thought that the fragrance emanating from the lotuses grown in these waters must be the essence of camphor containing the musk of the deer, otherwise young deer delighting, playing, bathing and seeing would not be drinking the holy water here out of affection. 183

susnatasvahstrikucakasturyabhimisram, baddhakridairavatadanambuyutam va | hutyucchistaplavita-mrtsakalitam va, sobham sute gangamihambhah sitakrsnam || 10 || madyan ramakhyanamahabharatayoga- rityeva jno'sau dvinadisangavibhutya | celaknopam varsati variva vagadho namrastire tatra bharadvajamadarsat || 11 || dvabhyamasramasantim varnayati- samyak santirmurtimativasramabhumi ragadvesacchedakari tena luloke | varhitrotim cumbati sarpah sma ca yatra- nah kanduyamasa harim srngayugena || 12 || navya vyaghra goh stanakan vyatyapibanta visvag dhenurbipi - sisum sma vyatilidhe | rohityah padbhyam vyatijaghnusca taraksun dhoranyasca vyatyagaman kokamajanam || 13 || tribhirbharadvajakrtam bharatasyatithisatkaramaha- bahvatithyam kalpayati sma svavibhutya laksmim nana visnurivasau munimanyah | vandyat tasmat tam bharato no ajighrksat, tavakhyatam sagrahamante'hasata'lpah || 14 || astamah sargah

10. The water of the Ganga here (at the confluence) generates beauty as it is white and dark mixed with musk used on their breasts by the heavenly damsels taking bath or it may be mixed with the rut of Airavata elephant playing in the water or it is mixed with the fragrant earth floating from the remains of the sacrifices. 11. That wise one Bharata feeling happy with the beauty of the confluence of the two rivers as if it were of the style of the union of the two epics, the Ramayana and the Mahabharata, feeling humble took bath on its banks which splashes in a way as to drench the clothes. On the bank there he saw the sage Bharadvaja. The peace of the hermitage is described in the following two verses: 12. Bharata saw the hermitage, which was the peace personified as it were, rising above love and hatred, where a snake (forgetting its natural enmity) kisses the beak of the peacock and the deer scratches the lion with its pair of horns. 13. (In this hermitage) the infants were drinking milk from the udders of the cows, the cows were licking the tiger infants all over their bodies, deer with their front legs were hitting the hyenas (affectionately) and the rows of goats were moving like wolves. The three verses describe the hospitality shown by Bharadvaja to Laksmana: 14. That respected sage Bharadvaja arranged like Visnu many articles of welcome by the powers of his penance. Bharata did not want to accept them from that respectable one. Both insisted on their words . In the end Bharata being younger yielded. 185

ksatro viprenadriya ityakulaceta moham nitah kintvamuna tatparibhoge | rajatyantarddhih kimu ye'ntarddhiruteti vastu nyuhannisituriccheti sa mene || 15 || natvam yadvad yati nakaro rata evam tesam manam prak tu nakaro rata apam | namya ye me, tattvadhamarno'dhikamanam tebhyah so'ham dharaya ityesa cicinta || 16 || caturbhirbharatagrhayormitho bhaktiprasamsanam nirdisati- abrutetah prasthitamenam guharajo natho bhaktam manayati svadadhikam yat | drstya hargha pasya, bharadvaja ihaddhardhya astamah sargah tyaktva ramam tva''drtavamstatpadamaptam || 17 || tucchibhavam svasya nijambavyavahrtya tad-vaca''pyasvasita ucchvasya vivrnvan | vakyam tam provaca sa, ramapriyabhakta ! yam tvam praptastena mayaptam phalametat || 18 || ramo'pyasasehamiticchanvita apyo'- vasyam, yat tvat sindhuyugam carsiritah sah | nah syat purvasmat tritayad yat paramapyah kale punyat punya upatte'sti hi siddhih|| 19 || 186

15. Bharata was uneasy in that he, a Ksatriya, was being honoured by a Brahmin, yet when he accepted the hospitality he got charmed and speculated as to whether the affluence close to him (anta + rddhi) is better or his (the sage's) disappearance (antardhi). 16. Just as the letter n followed by the letter r changes to the letter n in the same way I was first refusing the hospitality of Bharadvaja and later accepted it readily. A debtor showing politeness to his creditor, I should also show more respect to the sage Bharadvaja, the venerable one to free myself from his debt (of offering the hospitality). This is what Bharata thought. The four verses describe the mutual praise of Guha and Bharata for their devotion: your heart- 17. To the departing Bharata Guha said: 'God regards his devotee more than himself. Look at it with felt insight (i.e. knowledge). Bhardvaja has shown greater hospitality to you than he showed Rama here because you are devoted to Rama's feet. 18. Finding consolation by these words of Guha yet sharing the feelings of humiliation by his mother's behaviour, sighing deeply, Bharata said to him (Guha), 'O you beloved devotee of Rama! Because I could get you so I have got that fruit [the hospitality by Bharadvaja]. 19. I am very sure that I will find Rama as he follows my wish. That is why I first met you, then the confluence of the two rivers (and) then the sage Bharadvaja. From here I will meet him (Rama). Before attaining the knowledge one needs to do hearing, thinking and meditating, one type of merit accruing from the other ultimately leads to salvation when the appropriate time comes. 187

laghvatmatvat svastutimakarnya guhah sa coro musnan drsta ivotsamkucito'khyat | distya ramabhratarabhutte subhasango'- tah pascadapyukta-sulabha mama jatah || 20 || jalpantavityanyagunamstau prabhukirtim gayam gayam tam girimaptau drutameva | manye ramam tasya ca bhaktam gunayantau satkararthi sammukhamayat sa jado'pi || 21 || atha saptabhistatratyam ramadisthitimaha- harsam sokam ca jnapayantau tu tadani- maspandete smatra girau raghavabahu | ritim bhratrorva smarayantau sa vidamstau caksuhksepairaiksata renumsca karenun || 22 || stanyam rupam goriva murteh prapibantam syanno vighno'treti ca citte kalayantam | sraddhapurna sthapayitum laksmanavatsam mandam dure presitavamllokahitarthi || 23 || paryalokya jnatatadarthah sa tamuce damsihinam matkunamuktam masakonam | tat pitraptam rajya-sukhiyah - sayanam svam dayapetam kartumupeto bharato'yam || 24 || 188 astamah sargah

20. Hearing his own praise by Bharata, feeling himself small and full of hesitation as if he was a thief caught red-handed (by the owner of the wealth), Guha said, 'O brother of Rama! It is because of auspicious meeting with you that I had the above-mentioned good gains. 21. Singing the praises of the Lord and mutually praising the good qualities of each other they quickly reached there (Citrakuta mountain). I think the mountain, though itself insentient, had come forward to welcome the two devotees of Rama who were singing his praise. Description in seven verses of the stay of Rama, Laksmana and Sita there: 22. At that time here on Citrakuta, Rama's two arms started throbbing indicating news of joy as well as sorrow making him recollect the reaction of the two brothers (=himself and Bharata) which he could grasp (Bharata's sorrow on his learning about Rama's leaving for forest and his own satisfaction (for accepting to stay in the forest). He (Rama) saw with his glances, the dust and the elephants (of Bharata's entourage). 23. Rama, well-wisher of the whole world, feeling in his heart that there might be some hindrance while Laksmana is drinking (looking at) in the beauty of his person (Rama) like the calf drinking at the udder of the cow sent him, full of devotion, away from him in slow movement to a distance. 24. Looking around he (Laksmana) having come to know about Bharata said to him (Rama): "This Bharata has come to make his bed of kingdom inherited from the father more comfortable by making it free from small gadflies, bugs and mosquitoes (which imply backbiters, the critics and adversaries) and inheritors of patrimony. 189

tenaham bho arya ! sape te pratijane, natva'dya tvam capagunottankanasabdaih | matrsvantodyanacarisnum bharata'lim yatva drag vislesaya aisvaryasarojat || 25 || visvastah saubhratra udare bharatasya natho'vadit tam tvaramanam vinisedhan | dure tasya'kantakata''padanametad astamah sargah ramyam rajyam jatvapi necchet sa mahatma || 26 || manyasva jnammanya sumanyam tamananyam pasyasyugrapasya kimugram tamanugram | vamo'vamayersyati doryat sphuranaistad hyastanyantah svapnakatha ca pradunoti || 27 || nrtyantiti bhratrvarasya smrtirantah pattram manyorapyararanjad raghurajam | madhyerangam rangadupangam sphuradangam jausam nrtyam harsayate yadvadaharsam || 28 || bharatasya darsanamaha- janma'phalyam nasaya pahi pratiraksa ha dinam metyeva vadantam pranamantam ramyam dhyayantreva luloke bharatam sa bharyeva''ryan prapayatistam smrtireva || 29 || 190

25. So the noble one, I swear by you, I promise you that on bowing before you this day I will go and would separate the bee-like Bharata from the lotus of prosperity which is hovering in the garden of the heart of his mother with the twang of the string of the bow. 26. The Lord confident of the great good brotherliness of Bharata restrained him who was hurrying up. Far [in his mind] is this bringing about the removal of obstacles in the form of us. The high-souled one would never want to have the enjoyable kingdom. 27. You, who think yourself to be wise, take him to be worthy of respect, the unique. You who look fierce, why do you look at him fiercely while he is not so. The fact is that the left arm is throbbing at the right arm through jealousy [as it were] while the dream of the last night saddens. [Two things are happening at one and the same time, the throbbing of the left and the right arms simultaneously and a bad dream the previous night, which are indicative of good and bad tidings]. 28. The dancing thought in his mind of the good brother beguiled Rama who was an object of sorrow [with the indications as mentioned above] just as the dance of a woman on a stage with the movement of the body and the limbs provides enjoyment to an unhappy person. Meeting with Bharata: 29. Rama, remembering Bharata affectionately, looked at him who was bowing before his feet saying: "O Lord remove the futility of my life, give me the miserable one protection, accept me". Memory, like a wife, brings the noble people to their desired goal. 191

sriramabharatayoh samagamamaha- yam snehasya praudhimaho anvabhavat, tam astamah sargah ramah slistva, tam sa ca natva, ka rcet tam ? | manye tatrasthasya janasyapi tada tam syanna netrasyodakadharaiva jagada || 30 || rajamaranavrttenakrandamaha- grdhro mamsairyadvadatrpto vidhirasai ramranti sma'dyapi, na puryeva, vane'pi | hanta ksmabhrnmrtyugira yah samabhut sa tvakrando'nvapto girina'pi pratinadaih || 31 || atha pancabhih vasisthasya dhairyopadesam nirdisati- jalpakanam jalpamivanalpamathainam talam talam smaha vasistho dhrtivaca | yuktam sugu-ratryetviti ramarkamudiksyo- sammanyo'yam kala itah kim tama astam || 32 || grdhnorgardhah sokabhrtah suk ca na samyag ramrantisah kalamayo'yam hi vicitram | caksuh sunmilyantaramalokayitavyam nityam loke kim nanu drstam tamapasya ? || 33 ||

Union of Bharata and Rama: Sriramacaritabdhiratna 30. While Rama embraced Bharata and Bharata paid obeisance to Rama, nobody could describe in words the grandeur (perfection) of their love that they both felt. I think, even the people who were present there could only express it somehow by the stream of tears flowing from their eyes. The hue and cry spread on hearing about the death of the king: : 31. Just as a vulture, not satisfied with the amount of flesh, the misfortune dissatisfied even today does not only stay in the city of Ayodhya, but stays in the forest also. The cries, arising at the news of the king's death enveloped the Citrakuta with its echoes. Vasistha's advice for maintaining composure in five verses: 32. Removing the ever increasing wails of the garrulous people, Vasistha with his words of consolation said: "The night of sorrow passed away on seeing the sun like Rama. I believe this is the time of dawn, so can the darkness stay"? 33. The greed of the greedy and the grief of the sorrowful are not real. This is indeed the all-pervading God of the form of Time manifesting in different forms. Observing within oneself, opening one's eyes of knowledge should be seen the imperishable Brahman. What is seen aside that? 193

hantatmanam projjhya caturdha ya ito dyam tam soceta prakrtavad bhoh ! kimu bhupam ? | drsyah saksat kirtisarirah sa sadaive - astamah sargah stva yajnan yah prasthita bhoganapi bhuktva || 34 || hrstatma tvam rama, visadyalamidanim tam dhiroktim samsmara he'vak pravasan yam | srutva smaram smaramayo tam dhrtimemi tvadrg dhirah ko'sti nu dhirarsidhurina ! || 35 || caksurmargyam laksmanakanitajalena maithilyakhyam samsmara site bhava dhira | thirthirnadangaih svagarudbhih sthiratam va''- lim pasya tvam nirdisatim mattamayurim || 36|| ramasyapasnanadikamaha- ramo'pasnato'njalidanadi ca krtva gharmam tyaktva manyumayam caguru natva | vasyasvanto'vetya hrdartham bharatasya sokam cantastapamapasyannidamuce || 37 ||

34. It is a matter of joy that king Dasaratha has gone to heavenly abode leaving himself (here) in the form of four sons. Why should you grieve like ordinary persons for that king who should be seen in his body of fame always and who left this earth having enjoyed all worldly joys and having performed the yajnas. 35. Rama! You are bliss incarnate, you should stop grieving now. Remembering again and again your words of consolation at the time of leaving for the forest, I find myself composed when I think of it again and again. You are foremost among the sages and the wellcomposed people. None other is as composed as you are. 36. Sita! Remember your name of Maithili, the daughter of Mithila, (King Janaka who was jivanmukta, liberated even when alive). Calm yourself and wash eyes with water brought by Laksmana. Look at this amorous peahen making the rythmic sounds of thir-thir with her feathers as if showing to you like a friend, to be composed (calm). Description of the bath taken by Rama on account of his dead father: 37. Rama took bath to make the end of the funeral rites of King Dasaratha, offering libation of water thus removing the heat of grief and paid obeisance to all elderly people. Then, keeping calm, understanding Bharata's intentions, allaying the heart-felt torment spoke thus:

ramasya bharatam prati kartavyopadesamaha- kasmad vatsa ! syamadalendoh krasimanam sampraptastvam mayyapi satyujjvalapakse ? | tapto'mbasvapyaksayavarsasu satisu ?, tosah syannaschatramuparyasti vasisthah || 38 || vidvan svasya svargatatatasya ca kirtim lajje kartum svarthadhiya'ham sakalankam | labho loke nasti suputrasya hi pitroh astamah sargah padabjajnapalanato'nyah kila ko'pi || 39 || kuryamajnam cet piturasindhu-visari- lendrasya prak tarhi vayam syama sudhanyah | riktah kumbha hemna ivojyah paratha smo yah pitrajnamatyayate so'sti kuputrah || 40 || tasmat kanisthasahagau nirapayamavam tattvam samiksya pitrsasanamanviyava | stenaviveksana-nimilamito lilisu, naivam yadi, kva nivaseva paratra lokat ? || 41 || vatsa tvamadya taduta sva itah parasva sokam vihaya kuru rajyadhuramasunyam | ke tucchavicchuritabuddhaya arabhante navyam hyavasyakaraniyamapasya karyam || 42 ||

Rama advises Bharata about his duties: 38. Even when you have me with my bright (pure) heart on your side, why are you looking weak like the moon during the dark half (of the month), why do you feel the heat of sorrow when the three mothers are showering you with incessant blessings? We should all feel satisfied with sage Vasistha being with us like an umbrella (protecting from all difficulties). 39. O learned Bharata, I feel ashamed to tarnish my own fame as also that of father who had gone to heaven, out of selfish motive. In this world there is no better merit for a good son, than obeying the orders of the parents' lotus feet. 40. If we obey the orders of our father, the king of the earth, whose kingdom extends up to the oceans then we will be blessed. Otherwise, we will be abandoned like the empty jar of gold. He, who disregards the command of the father, is a bad son. 41. Taking into account the true nature of things, we both, along with our younger brothers (Laksmana and Satrughna) should follow the command of our father. Otherwise, even if we close our eyes, desiring to hide, where will we live away from this world? 42. Therefore, my brother, shedding away your sorrow today, tomorrow or long after, bear the burden of the kingdom. Who else but a foolish person (in his right mind) would indulge in the new task (of meeting with the brother) leaving the work which he must do (like looking after the kingdom). 197

itah param dasabhi rajanitimupadisati- grdhra ivamisabhuve ripavo nrpanam ramramyamanamanasam sprhayanti laksmyai | dagdhasca kurvata iti sthita atmasat tam dhvantodgama iva tamonudapetasandhyam || 43 || jayam cikirsava iha sriyamanyadesa'- tatyam nrpam ripucarah kila karayanti | yuktyetyaratkrtamatho visayam naro'ste- sam langalam sukrsika iva varjayanti || 44 || ma gah pramadamatha samgatarajyalaksmi- rgandhadvipo madamivaptamadambudharah | manandhyamapta iva vandyalinam sa parya- nonuyanaistvamarisimhadrseksitah syah || 45 || vatsa prayatya kuru rajyanidheh svacitta- netrena yamika iva pratijagaram tvam | simamanusya bhavatiha parasya sima tam canu sakhyuranu tamubhayetarasya || 46 || ramanujo'si yadi, palaya dharmasamdham, ksattro'si cet, ksatibhayat pariraksa lokan | samjnam samarha bharanad bharata, sriyo'rin samvardhayamsca jaya laksmana - satruhaya || 47 || astamah sargah 198

From here onwards Rama advises about the polity in ten verses: 43. Just as the vultures, greedy for flesh, are always desirous of flesh, similarly the king's enemies always aspire others' royal fortune. Those cursed enemies would bring her under their control just as the darkness controls the twilight when she is left by the sun. 44. In this world the emissaries of the enemy kings desirous of overpowering the royal fortune make a king go round other countries and wherever it (the kingdom) is without a king, they try to overpower it by design. Such a kingdom people leave just as a good farmer leaves the plough the rod of which has come out. 45. On getting the kingdom do not become careless. An elephant with rut flowing from the temples is surrounded by the bees on all sides and full of pride closes its eyes when the lion destroys it. In the same way the king, on hearing the praises sung by the bards becomes blind and may be eyed (= attacked) by the enemy. 46. Dear Bharata! you should look after the royal future like a watchman with your mind's eyes. In this world the boundary next to your kingdom's boundary is that of the enemy. The boundary next to the boundary of the enemy kingdom is that of a friend and next to that is the boundary of the neutral kingdom. 47. If you are (truly) Rama's younger brother, then uphold righteousness. If you are a Ksatriya, you should protect your people from harm. You should prove worthy of your name Bharata by nourishing your people. Being the elder brother of Laksmana you should increase the prosperity in your region, and being the elder brother of Satrughna, destroy the enemies.

darsaksapa iva tamobhrta istadevi- darsa tu pasya jananirjananitidaksa | sakro yatha'ditimupassva ca mataram svam hartum vidhergatimalam ka iti smaramstvam || 48 || astamah sargah kancid grhana grhamantramathatmapeta- bandham badhana ca pusana vicarapovaih | dhamdhamdhamatkrtamivanakamutkabala nakarnayanti nanu ke tamuducyamanam || 49 || maryadaya virahitairahitairadharma- rupakramairvyathayato yudhi curnapesam | pestum khalan khalu yatasva yatarasvakarmai- nadvesano'pi nrpasun harate vanisah || 50 || visvasato nidadhatam paritah padani krtyam tu nirbalatudadadhatam svalobhat | tam rajyatah kusacivam bahirasu kurya ghotarimabdhita ivavilayantamambhah || 51 ||

48. Bharata, well-versed in worldly dealings, you should look at your mothers, immersed in the darkness of sorrow like the night of the 15 th day of the dark fortnight, (Amavasya) as your presiding deities just as people look upon their presiding deities on a moonless night. You should serve your mother as does Indra his mother, Aditi, thinking as to who can reverse the working of fate. 49. Now I will tell you some inner secret, which you should keep safely inside the box of your heart and should strengthen it by debating the pros and cons of the same. Who does not hear that mantra when recited loudly like the children who listen excitedly to the sound of the drums? 50. You should strive to crush like ground powder in this battlefield, these wicked people devoid of any morality who bring harm to people by their unrighteous actions because that is his (king's) duty. As the lion, the king of the forest, kills the beasts and men similarly a king also kills the animal-like wretched people. 51. The unworthy minister appointing his own men all over out of trust gained and who for selfish motives gives torture to the weak, that you banish quickly just as a buffalo when starting to pollute the water of the pond is made to leave it (the pond). In the end Rama concludes his advice bringing about the gist of the same: 52. The duties of the king are as follows--protecting (the subjects), governing the kingdom without personal greed (by proper restraints as well as freedom), 201

ante niskarsakathanena svopadesamupasamharati- raksa ca sasanamalobhamasarasara- darsitvamatmaparicintanamuccavrttam | sastrastrasainyaghatanam ca nrpasya karyam namnanti tam satamakho'pi tadacared yah || 52 || laksmanakrtam ramoktisamarthanamaha- astamah sargah tam procyeti raghudvahe'tha virate tasyengitajno jana- nityuce kila laksmano, navamivendum ye'dya yam pasyatha | harsad militadrk caturdasa sama ratririvatyayya te tyaktapayaghanavrtim tamuditam purnam vidhum draksyatha || 53 || mantrayitena raghuradvacanena mugdho hasam managiva dadhad bharato'vadat tam | balam bhavanta upadisya krpalavo ma- huryat tadeva karaniyamihasrayah syat || 54 || datte nisamyetyadhipena paduke dasah sa sarvasvamivaptamadarat | harsad grhitva'namadantarunnayan svarga'pavargapriyapaddhati iti || 55 ||

discriminating between essentials and non-essentials, being critical of one's own country as well as of other countries, showing highest (self) character, organizing and arranging arms and ammunition and the army. He who observes all these is respected even by Indra, the performer of hundred sacrifices. Laksmana's endorsement of Rama's statement: 53. When Rama stopped speaking thus, Laksmana, understanding Rama's intent, said: "You all are seeing today new moon in the form of Rama and you will be spending fourteen years with eyes closed out of joy (keeping this image there) and will see the (full moonlike) Rama removing that separation, shining in his full glory like the full moon whom you see after fourteen nights with the veil of clouds removed. 54. Hearing Rama's words of counsel which were like a spell (charm) Bharata was enchanted and exhibiting a slight smile said to him, 'O benevolent one! What you have said to me as advice is what should be done but I am just a young boy I need (your) support (for that). 55. Hearing this Rama, the master, gave Bharata the servant, his sandals which he received with great respect and delight as if it was everything that he wished for. He bowed to Rama thinking in his mind that the two sandals were like heaven and salvation bestowed on him. 203

ante niskarsakathanena svopadesamupasamharati- raksa ca sasanamalobhamasarasara- darsitvamatmaparicintanamuccavrttam | sastrastrasainyaghatanam ca nrpasya karyam namnanti tam satamakho'pi tadacared yah || 52 || laksmanakrtam ramoktisamarthanamaha- astamah sargah tam procyeti raghudvahe'tha virate tasyengitajno jana- nityuce kila laksmano, navamivendum ye'dya yam pasyatha | harsad militadrk caturdasa sama ratririvatyayya te tyaktapayaghanavrtim tamuditam purnam vidhum draksyatha || 53 || mantrayitena raghuradvacanena mugdho hasam managiva dadhad bharato'vadat tam | balam bhavanta upadisya krpalavo ma- huryat tadeva karaniyamihasrayah syat || 54 || datte nisamyetyadhipena paduke dasah sa sarvasvamivaptamadarat | harsad grhitva'namadantarunnayan svarga'pavargapriyapaddhati iti || 55 ||

discriminating between essentials and non-essentials, being critical of one's own country as well as of other countries, showing highest (self) character, organizing and arranging arms and ammunition and the army. He who observes all these is respected even by Indra, the performer of hundred sacrifices. Laksmana's endorsement of Rama's statement: 53. When Rama stopped speaking thus, Laksmana, understanding Rama's intent, said: "You all are seeing today new moon in the form of Rama and you will be spending fourteen years with eyes closed out of joy (keeping this image there) and will see the (full moonlike) Rama removing that separation, shining in his full glory like the full moon whom you see after fourteen nights with the veil of clouds removed. 54. Hearing Rama's words of counsel which were like a spell (charm) Bharata was enchanted and exhibiting a slight smile said to him, 'O benevolent one! What you have said to me as advice is what should be done but I am just a young boy I need (your) support (for that). 55. Hearing this Rama, the master, gave Bharata the servant, his sandals which he received with great respect and delight as if it was everything that he wished for. He bowed to Rama thinking in his mind that the two sandals were like heaven and salvation. bestowed on him. 203

gantavyam hetyartta natva ramamasvasitaste'- tascelusca prapya'yodhyam sasmarurnityamenam | caryam raksan nandigrame padukasaksya- namram- astamah sargah sah san rajya nyasta jananu mandavisah sasasa || 56 || iti srikavirajasukavina srinityanandasastrina racite ramanke sriramacaritabdhiratna - mahakavye candranama astamah sargah samaptah || 8||

56. They thought that the time of departure had come. Bharata and others were sad, but bowed to Rama who consoled them. So they departed from that place. On reaching Ayodhya they kept remembering Rama continuously. In Nandigrama Bharata kept Rama's sandals observing good practices (and) looked after the kingdom taking it to be a deposit with him with his shoulders bending because of the watchfulness of the sandals. With this concludes the Eighth Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Candra. 205