sarfarosh RAMA KRISHNA AND VAMANA.

On completion of the ritual six seasons have passed by
and then in the twelfth month,
on the ninth day of Chaitra month [April–May,]
when the presiding deity of ruling star of the day is Aditi,
where the ruling star of day is Punarvasu (Nakshatra),
the asterism is in the ascendant and when five of the nine planets viz.,
Sun, Mars, Jupiter, Saturn and Venus are at their highest position,
when Jupiter with Moon is ascendant in Cancer and when day is advancing,
then Queen Kausalya gave birth to a son with all the divine attributes like
lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat
and who took birth to delight the Ikshwaku dynasty,
who is adored by all the worlds
and who is the greatly blessed epitome of Vishnu, namely Rama.

kausalyā śuśubhe tena putreṇa amita tejasā |
yathā vareṇa devānām aditiḥ vajra pāṇinā 

Kausalya shone forth with such a son whose resplendence is unlimited, as with lady Aditi who once stood out with her son Indra, the best one among gods.

By this configuration of stars the supreme merits of Rama are indicated. atra sa~Nvastara mukha uttaayaNa vasanta caitra maasa shukla pakSha deva nakShatra diva abhijit lagna puNya nakShatraad utkR^iShTa kaale karkaaTaka lagne uccasya graha pa~ncake guru candra yoge shrii raama utpattiH | tasya sarva utkR^iShTataam sakala kalyaaNa guNa abhiramataam sakala shiShTa aadraNiiya sampattim mahaa paraakramam ca suucitam |dharmaakuutam.

'Then there was the supremely auspicious hour that, with the constellation of Rohinî rising, was endowed with all qualities. All the stars and planets stood in a favourable position. There was peace all around, all the stars twinkled in the sky, and the cities, towns, pasturing grounds and mines were at their best. With the rivers crystal clear and the lakes beautiful with lotuses, with the flocks of birds and the swarms of bees sweetly singing their praise in the blooming forests, the breezes fragrant and free from dust blew with a gentle touch, while the fires of the brahmins burned steadily and undisturbed. The minds of the virtuous souls, who were oppressed by the Asura [Kamsa and his men], cleared up when in that situation the kettledrums resounded together to celebrate the birth of the Unborn One. The Kinnaras and Gandharvas [the excellent souls and the singers of heaven] sang, the Siddhas and Câranas [the perfected souls and the demigods] offered prayers and the Vidyâdhara women [the wives of the scientists] danced in great jubilation together with the Apsaras [the dancing girls of heaven].  The sages and the demigods joyously showered the finest flowers, and the clouds rumbled silently like the ocean waves, when, at the darkest hour of the night, Janârdana, the World's Well-wisher, appeared from the divine form of Devakî. Lord Vishnu, He who resides in the heart of everyone, manifested Himself in full, like the full moon rising in the east.  That wonderful child, with its lotus-like eyes and its four arms that held different weapons [and other attributes, like] a conch, a club and so on, was decorated with the S'rîvatsa mark, with the shining Kaustubha jewel around its neck, with yellow garments and with a beautiful hue like that of rain clouds. Vasudeva saw Him [the Lord] beautifully decorated sparkling with a with vaidûrya (tiger's eye) studded helmet, with rings in His ears, with luxuriant scattered locks of hair, with an exquisite belt around His waist, and with armlets and bracelets on His arms.  Ânakadundubhi was amazed to see the beautiful appearance of the Lord as his son. Overwhelmed by great jubilation he lost himself in dreams of holding a festival to the occasion of the descent of Krishna, a festivity where he would donate ten thousand cows to the brahmins.

Lord Narayana is born to Adithy and sage Kashyapa after Aditi took Payovrata to propitiate Lord Vishnu. As a result, Vishnu incarnates as Vamana and was born from Aditi and Kashyapa.

Lord narayana is born to additi and sage kashyapa after  additi diligent observance of payo vrata. Srimad bhagavatham describes  his appearance at the time of birth. He was born with four hands, holding the Conch, discus, mace and a Lotus flower. He was dark hued. He had a Lotus like face. He had earrings in his ears, the srivatsa could be seen on his chest. His arms were adorned with bangles. His shoulders had ornaments too. He had on his head a crown studded with gems. He had anklets on his feet. He was wearing the vanamala. The flowers in this garland attracted bees which were buzzing around the flowers. He also had the kaustuba. He was born in the month of sravana. The Murtha in which he was born is called abhijit the tithi was dwadasi. He was born during the waxing phase of the moon. Musical instruments were heard when he was born. Apsara danced gandhawas sang the kinnaras suparna garudra yakshas sages and devas all gathered in joy. Even as he was watched by additi and kasyapa  he assumed the form of a brahmachari sages performed upanayanam. Surya taught him the gayathri brihaspathy gave the sacred thread kasyapa gave the girdles known as maunji made of munja grass. The moon gave him the danda additi gave him the lion cloth brahma gave him the kamandala the sapta rishis gave him the darba grass kubera gave him the bikshu vessel.  Biksha was given to him by Uma devi. afyer which vamana did a Homa after clearing the place and placing the darba grass in the four corners  he  did samita Dana.

peer.deekh kar

 अंखियाॅ तो झैन परि, पंथ निहार निहार

जीव्या तो छाला पारया, राम पुकार पुकार।

प्रभु की राह देखते-देखते आॅंखें में काला झम्ई पड़ गया है और राम का नाम
पुकारते-पुकारते जीव मे छाला पड़ गया है। प्रभु तुम कब आओगे।</p>

Aakhiyan to jhain pari , panth nihar nihar
Jivya to chhala parya , Ram pukar pukar .

There has been darkness around my eyes continuously seeing your way
There has been blister in my tongue by indefinitely calling Ram.

अंखियाॅ प्रेम कसैया, जीन जाने दुखदै
राम सनेहि कारने, रो-रो रात बिताई।

राम के विरह में आॅंखे लाल हो गयी हैं। प्रभु तुम इसे आॅंख का रोग मत समझना
राम के प्रेम-स्नेह में पूरी रात रो-रो कर बीत रही है।

Aankhiya prem kasaiya , jin jane dukhdai
Ram sanehi karne , ro ro rat bitai .

The eyes have become red by continuously weeping , you donot think it the disease of the eyes
Because of the love of Ram , the night has been spent weeping continuously .

आये ना सकि हों तोहि पै, सकुन ना तुझे बुलाये
जियारा यों हि लेहुगे, बिराह तापै-तापै।

मैं तुम्हारे पास नहीं आ सकता और न हीं तुम्हें अपने पास बुला सकतर हुॅं।
क्या तुम मुझे अपने विरह में जलाकर मेरे प्राण लेलोगें?

Aaye na saki hon tohi pai , sakun na tujhe bulai
Jiyara yon hi lehuge , birah tapai tapai.

I cannot come to you neither I can call you near me
You will take my life with the heat of your separation .

राम नाम सुमिरन करै, सदगुरु पद निज ध्यान
आतम पूजा जीव दया लहै सो मुक्ति अमान।

जो राम का सुमिरन और सदगुरु के चरणों का ध्यान करता है,जो आत्मा से ईश्वर की
पूजा करता और जीवों पर दया भाव रखता है-उसे निश्चय हीं मुक्ति प्राप्त होती है।

Ram nam sumiran karai ,sadguru pad nij dhyan
Aatam puja jeev daya lahai so mukti aman .

One who remembers Ram,keep in mind the lotus feet of guru
One who worships in soul , kind to creatures is sure to get salvation. 

सहकामी सुमिरन करै पाबै उत्तम धाम
निहकामी सुमिरन करै पाबै अबिचल राम।

जो फल की आकांक्षा से प्रभु का स्मरण करता है उसे अति उत्तम फल प्राप्त होता है।
जो किसी इच्छा या आकांक्षा के बिना प्रभु का स्मरण करता है उसे आत्म साक्षातकार का लाभ मिलता है।

Sahkami sumiran karai pabai uttam dham
Nihkami sumiran karai pabai abichal Ram .

One who remembers God for fruit gets very good result
One who remembers without any desire gets self realisation .

वाद विवाद मत करो करु नित एक विचार
नाम सुमिर चित लायके, सब करनी मे सार।

बहस-विवाद व्यर्थ है। केवल प्रभु का सुमिरन करो।
पूरे चित एंव मनों योग से उनका नाम स्मरण करो। यह सभी कर्मों का सार है। </p>

Vad vivada mat karo karu nit ek vichar
Nam sumir chit layake , sab karni me sar .

Do not argue or discuss, think only one thing
Remember God with total devotion , the end of all doings.

कबीर सोयी पीर है जो जाने पर पीर
जो पर पीर ना जाने सो काफिर बेपीर।

कबीर के अनुसार जो दुसरों के तकलीफ-पीड़ा को जानता है वह संत है।
जो दूसरों के कष्ट-दुख को नहीं जानता है-वह काफिर है।

Kabir soyee peer hai jo jane par peer
Jo par peer na jane so kafir bepeer.

One who knows the distress of others is a saint
Those who do not know the suffering of others is an atheist.

कबीर वा दिन याद कर पग पर उपर तल शीश
मृत मंडल मे आय के विशरि गया जगदीश।

कबीर कहते है कि हमें वह दिन सदा याद रखनी चाहिये जब हमारा पैर उपर और सिर नीचे होगा।
इस नश्वर संसार में आकर हम सर्वशक्तिमान ईश्वर को भूल गये हैं।

Kabir wa din yad kar pag upar tal sheesh
Mrit mandal me aaye ke vishari gaya Jagdeesh.

Remember the day when the feet was up and head down
After coming in this mortal world you have forgotten the Lord.

पोथी पढ़ि पढ़ि जग मुआ पंडित भया ना कोय
ढ़ाई आखर प्रेम का पढ़ै सो पंडित होय।

संसार में लोग धर्म की पोथी पढ़ते-पढ़ते मृतप्राय हैं पर पंडित कोई नहीं हो सका।
जो व्यक्ति प्रेम का ढ़ाई अक्षर मनन कर लिया-वह वास्तविक पंडित यानि ईश्वर तत्व का जानकार है।

Pothi padhi padhi jag mua pandit bhaya na koi
Dhai aakhar prem ka padhai so pandit hoye .

The world has perished by reading scriptures continuously
One who reads two and half letters of love is the real scholar. 

सच बराबर तप नही झूठ बराबर पाप
जाके हृदय संच है, ताके हृदय आप।

सत्य का पालन सबसे बड़ी तपस्या है। झूठ से बढ़ कर कोई पाप नहीं।
जिसके हृदय में सत्य का वास है-प्रभु उसके हृदय में निवास करते हैं।

Sanch barabar tap nahi jhuth barabar paap
Jake hirday sanch hai , take hirday aap .

Truth is the greatest penance, falsehood is the biggest impiety
If there is truth in the heart , the God lives in such heart .

जहां दया वहां धरम है, जहां लोभ तहां पाप
जहां क्रोध तहां काल है, जहां क्षमा तहां आप।

जहाॅं दया है वहाॅं धर्म है। जहाॅं लोभ लालच है वहाॅं पाप है। जहाॅं क्रोध है
वहाॅं काल या मृत्यु है। जहाॅं क्षमा है वहाॅं साक्षात प्रभु का वास है।

Jahan daya waha dharm hai , jahan lov tahan pap
Jahan krowdh tahan kal hai , jahan kshma tahan aap .

Where there is compassion there is Virtue,where there is lust there is .impiety.
Where there is anger, there is death.
Where there is forgiveness , there is God .

गुरु गोविंद दोनों खरे काके लागूं पांव
बलिहारी गुरु आपने गोविंद दियो बतायें।

कबीर गुरु की महिमा का वर्णन करते हैं। गुरु और भगवान दोनों खड़े हैं
कबीर दुविधा में है कि किसे चरण स्पर्श करु।गुरु को धन्यवाद कि उसने ईश्वर की महानता बतायी। </p>

Guru govind dono khare kake lagu pawn
Balihari guru aapne govind diyo batayen

The teacher and the God both are standing. Whose blessings should I seek ?
It is the greatness of guru who instructed me to bow down to the greatness of the God.

चाह मिटी चिंता मिटी मनवा बेपरवाह
जिसको कछू नहीं चाहीये वाही शाहंशाह।

इच्छायें ही सभी कष्टों की जड़ है। जिसकी इच्छा समाप्त है उसकी सारी चिन्तायें भी दूर हो गई है
तथा उसका मन भी उल्लासपूर्ण हो जाता है। जिसे कुछभी इच्छा नहीं है वस्तुतः वही इस संसार का राजा है।</p>

Chah miti chinta miti manwa beparwah
Jisko kutchh nahi chahiye wahi shahanshah .</p>

Desires have vanished , all my troubles are gone and I have become carefree .
One who does not need anything is really the king of kings .

कहत कबीर सुनहु रे लोई
हरि बिन राखनहार ना कोई।

कबीर के प्रारंभिक शिष्यों में लोई एक थे। कबीर कहते है कि ओ लोई सुनों।
ईश्वर के बिना कोई तुम्हारा पालन और रक्षा नहीं कर सकता। एकमात्र उसी पर भरोसा करो। </p>

Kahat Kabir sunahu re loi
Hari bin rakhanhar na koi

Kabir says O Loi , hear me
None can protect you except God .

बूड़ा बंश कबीर का उपजा पूत कमाल
हरि का सुमिरन छोरि के, घर ले आया माल।

कमाल संभवतः कबीर के पुत्र थे। कबीर दुखी हैं कि कमाल ईश्वर का स्मरण छोड़कर
घर में रुपये पैसे लाने की चिंता में लग गया है। इससे तो उनके वंश-खानदान का विनाश हो जायेगा। </p>

Bura bansh Kabir ka upja poot kamaal
Hari ka sumiran chhori ke , ghar le aaya maal .

The lineage of Kabir has gone worse with the birth of son Kamal
Leaving the remembrance of God , has brought home the money . 

कबिरा खड़ा बजार मे,सबकी मांगे खैर
ना काहू से दोस्ती, ना का

हु से बैर।

दुनिया के भीड़ रुपी बाजार में सबके लिये कबीर शुभेच्छा मांगते हैं।
वे न किसी विशेष के लिये मित्रता और नहीं किसी से दुश्मनी की इच्छा रखते है ।
ईश्वर प्राप्ति हेतु सब के लिये समत्व भाव रखना आवश्यक है।

Kabira khara bajar me , sabki mange khair
Na kahu se dosti , na kahu se bair .

Kabir standing in the market asks good wishes for all
He does not wish friendship nor enimity with anyone .

म नाम की लूट है, लूट सके सो लूट
अंत काल पछतायेगा, जब प्रान जायेगा छूट।

ईश्वर का भजन अत्यंत सुगम है। राम नाम जितना लूटा जाये-हमें अवश्य लूटना चाहिये।
मृत्यु के समय राम नाम नहीं ले पाने से अत्यंत दुख होगा।

Ram nam ki loot hai ,loot sakai so loot
Aant kal pachhtayega ,jab pran jayega chhoot .

There is loot for the name of Ram , you plunder as much as you can
You will repent at the last moment ,when the life will vanish . 

राम रहीमा ऐक है, नाम धराया दोई
कहे कबीर दो नाम सूनि, भरम परो मत कोई।

राम और रहीम एक ही ईश्वर के दो नाम दिये गये हैं। कबीर कहते हैं कि ये दो नाम सुनकर
हमें किसी प्रकार का भ्रम नहीं होना चाहिये । कबीर धर्मिक एकता के पक्षधर थे।

Ram Rahima ek hai ,nam dharaya doye
Kahe Kabira do nam suni , bharam paro mati koye .

Ram and Rahim are one, only two names have been given
Kabir says hearing two names ,none should be mistaken .

नहाय धोयै क्या भया जो मन मैल ना जाय
मीन सदा जल मे रहे, धोये बास ना जाय।

नहाने धोने से क्या लाभ यदि मन का मैल दूर नहीं हो पाया। मछली तो हमेशा जल में ही रहती है
किंतु उसका दुर्गन्ध दूर नहीं हो पाता। कबीर मनो विकारों को दूर करने पर बल देते हैं।

Nahaye dhoye kya bhaya jo man mail na jaye
Meen sada jal me rahe , dhoye bash na jaye .

What good is bathing and washing , if the mind does not become clean .
Fish always remain in water , still it smells bad .

मन मैला तन उजरा बगुला कपटी अंग
तासौ तो कौआ भला, तन मन एक ही अंग।

यदि मन में मैला हो परंतु शरीर उजला हो जैसे की बगुला का शरीर छलावा
या कपटी होता है तो उससे तो अच्छा कौआ है जिसका मन और शरीर एक समान होता है।

Man maila tan ujara bagula kapti ang
Tason to kauwa bhala , tan man ekahi ang .

Mind is dirty and body is white like a cunning heron
A crow is better than the heron if its mind and body are same .

जाति जुलाहा क्या करै, हृदय बसय गूपाल
कबीर रमैया कंठ मिाहि चुकहि सब जंजाल।

किसी की जाति से क्या अर्थ है। जुलाहा जाति से क्या मतलव जब हृदय में भगवान का निवास है।
कबीर की वाणी राम के सत्संग में रहने से हीं उनके सारे सांसारिक झंझटों का अंत हो जाता है।

Jati julaha kya kare , hirday basay Gupal
Kabir Ramaiya kanth mihi , chukahi sab janjal .

What is if I am weaver by cast, the God resides in my heart.
The voice of Kabir has met Ram, all the troubles are gone .

पापी भगति ना पावै हरि पूजा ना सुहाय
मक्खी चंदन परहरै, जहां बिगध तहां जाय।

एक पापी व्यक्ति को ईश्वर की भक्ति अच्छी नहीं लगती है। उसे परमात्मा की पूजा भी नहीं सुहाती है।
मक्खी कभी भी चंदन पर नहीं बैठती है। जहाॅं दुर्गध होता है-वहीं मक्खी चली जाती है।

Papi bhagati na pabai Hari puja na suhai
Makhi chandan parharai , jahan bigadh tahan jai .

An impious does not get devotion, does not like God;s prayer .
A fly will not sit on sandalwood ,will go where there is foul smell .

हार जलै जुई लाकड़ी केश जलै जूई घास
सब तन जलता देखि करि, भया कबीर उदास।

यह मानव शरीर लकड़ी की भांति और केश घास की तरह जल जाता है।
संपूर्ण शरीर को जलता देख कबीर उदास हो जाता हैं। मानव तन की क्षण भंगुरता से कबीर शिक्षा ग्रहण करने पर बल देते हैं।

Har jalai jui lakri kesh jalai jui ghas
Sab tan jalta dekhi kari , bhaya Kabir udas .

The body burns like wood and the hair like grass
After viewing the whole body burning , Kabir becomes sad .

गंगा तीर जु घर करहि पीवहि निरमल नीर
बिन हरि भगति ना मुक्ति होई, युॅं कहि रमे कबीर।

गंगा के किनारे घर बनाकर बसने और गंगा का पवित्र जल पीने से क्या होगा।
बिना प्रभु की भक्ति के मुक्ति संभव नहीं है। यह कबीर का दृढ़ विश्वास है।

Ganga teer ju ghar karahi ,peebahi nirmal neer
Binu Hari bhagati na mukti hoyee youn kahi rame Kabir .

What is if one lives at the bank of Ganges and drinks pure Ganga water .
There is no salvation without devotion to God ,says Kabir

कबीर तासै प्रीति करि जाको ठाकुर राम
पंड़ित राजई भूपती आबहि कौने काम।

कबीर का मत है कि उन लोगों से प्रेम करें जिनके मालिक राम हैं।
तुम्हें पंडित,ज्ञानी राजा या दुनिया के शक्तिशाली लोगों से क्या काम है।
कबीर प्रभुु भक्तों की संगति पर बल देते हैं।

Kabir tasai priti kari jako thakur Ram
Pandit rajai bhupati aabahi kaune kam .

Kabir says love him whose master is Ram
You have no need with knowledgeble king or the master of the world .

नर नारी सब नरक है, जब लग देह सकाम
कहै कबीर ते राम के जो सूमिरै निहकाम।</p>

सभी नर-नारी नरक में हैं जबतक वे सकाम शरीर में हैं।
कबीर कहते हैं कि वे राम की शरण में हैं जो उनका निष्काम सुमिरन करता है।

Nar nari sab narak hai jab lag deh sakam
Kahai Kabir te Ram ke jo sumirai nihkam .

Men women are all hell so long the body is lustful
Kabir says He belongs to Ram who remembers without lust or desire.

ghabaraye.

 Dil Hum Hum Kare Ghabraaye,

Ghan Dham Dham Kare Darr Jaaye
Ek Bund Kabhi Paani,
Ki Mori Ankhiyo Se Barsaaye
Dil Hum Hum Kare Ghabraaye

Teri Jhori Daru
Sab Sukhe Pat Jo Aaye
Teraa Chhua Lage,
Meri Sukhi Dar Hariyaaye
Dil Hum Hum Kare Ghabraaye

Jis Tan Ko Chhua Tune,
Uss Tan Ko Chhupaau
Jis Man Ko Lage Naina,
Woh Kisko Dikhaau

O More Chandrama

Teri Chaandani ang jalaaye

Teri Unchi Atari

Maine Pankh Liye Katwaaye

Dil Hum Hum Kare Ghabraye

Ghan Dham Dham Kare Darr Jaaye

Ek Boondh Kabhi Paani Ki

Mori Ankhiyo Se Barsaaye

Dil Hum Hum Kare Ghabraye.

hero.

 In The Kamba Ramayana, the very first reference to Bharata’s character is “He who was born knowing the essence of the vedas was given the name Bharata”  This gives a hint about his excellent virtue and his bond with Dharma. On the contrary, the other three brothers including Rama got a nominal intro in The Kamba Ramayana. Rama is introduced as “(the) True Being the elephant invoked in his weary struggle with the crocodile” , whereas Lakshmana is introduced as “the might immovable”  and Satrughana as “a pearl incarnate”  This gives a profound yet an obscure hint to the brothers’ significance in The Kamba Ramayana.

When Rama after completing the exile, on his way to return to Ayodhya stops at Chitrakuta at Sage Bharadwaja’s dwelling, Sage Bharadwaja tells him, “And I must tell you how your noble brother Bharata has been living all these years as your proxy ruler. Berating his fate, perplexed at the unwanted honour thrust on him, he barely lives, more an ascetic than a king. Knowing no quarter except the south, a stranger to all pleasures, abjuring meat and sleeping on grass, he never entered the city of Ayodhya after you left. He lives in Nandigram, reciting your name day and night, the very picture of suffering.”  Apart from this, in The Kamba Ramayana, Bharata has directly been compared to “love”. When Kamba narrates about what happened in the invincible city of Ayodhya during the fourteen years of his exile, he says, “That formless and abstract thing called love had taken concrete shape in the form of Bharata! Eyes streaming whenever he thought of his elder brother in the forest, his bones melted by sorrow, he lived like an ascetic, a king only in name. Though food was available in plenty, he only ate what a forest would yield.” 

When, at the end of fourteen years, Hanuman goes to Bharata to inform him that Rama is on his way to return to Ayodhya, he gets surprised on seeing that Bharata had already arranged fire to end his life. He was about to offer himself to the flames, when Hanuman stops him and says, “thirteen naazhikais remain yet for the prescribed time to elapse”.  Here, one may notice that whenever one is waiting for something to happen or someone to come after a long period of time, then it’s absolutely normal that we generally wait for 1-2 days, thinking it to be a delay caused due to some genuine reason, emergency, etc. But Bharata, instead of giving himself an excuse to wait more for a day or two, decides to end his life even before his exact prescribed time was over. He could’ve assumed that Rama got stuck somewhere, or is a little late due to the long distance, or forgot the exact day on which he was supposed to return, but he chooses to keep his word. He once again proves that the words spoken for him, “without you, Dharma too ceases to exist”  are absolutely correct.

In conclusion, it can be said Bharata indeed is the real hero of The Kamba Ramayana. Although his character remains unrecognized, there exist a plethora of instances in The Kamba Ramayana which highlight and prove the significance of his character. Although Bharata was a mere man, the qualities he possessed even surpass the qualities of the Primal Lord, Rama. In The Kamba Ramayana, Rama’s act of insulting Sita and accusing her of enjoying her life in Lanka without even inquiring from others about her lifestyle makes the feminist critics detest his very character. Throughout the whole The Kamba Ramayana text, he behaves in a very balanced and composed way, but in the end after killing Ravana, he all of a sudden behaves like a completely different man. He says to Sita that he hasn’t fought the war to rescue her. But there are instances when before and even during the war, he was lamenting over the loss of his wife and was missing her. He always said that he’s just waiting for the day when he’ll get her back. But his sudden change of character stuns the readers. The reader is left baffled, and feels unable to figure out that what has caused Rama to think and behave in such a manner. But it’s all blurred. There’s no such answer available in The Kamba Ramayana. On the contrary, in the case of Bharata, there’s no instance in The Kamba Ramayana which makes the reader hate Bharata or find any faults in his character. One is forced to feel pity over his pathetic situation. Because of his genuineness and selflessness, Bharata makes the reader look at his character with great reverence. So, it can be said that Bharata is an extremely important part of The Kamba Ramayana, and it won’t be wrong to consider him as a real hero.

Tulasis bharata.

 Tulsi's Rama does not doubt Bharata as does Valmiki's,  Rama knew all about Bharata from Hanuman who had met him beforehand. Hence, Rama appreciates Vibhishana's hospitalities but is eager to return to Ayodhya and meet Bharata. In Ramacharita Manasa also Hanuman is asked to reach Ayodhya in advance but here the reason is different. Rama fears that Bharata might even end his life if he fails to reach Ayodhya on the day the period of exile completes. Tulsi's is the vision of a devotional mind, Valmiki's, of a religious biographer. Valmiki unfolds Bharata's life quite objectively. He respects him as prince of Ayodhya and a saintly soul but does not have for him any kind of personal attachment or feeling. On the contrary, Tulsi is quite subjective and becomes even emotional when portraying Bharata. Indeed, he finds Bharata in him, or finds his devotionalism manifest in Bharata. Often, in Bharata's acts and words Tulsi appears to be recording his own devotional crisis.

 

Men in authority and even those of common lot always doubted or even disapproved Tulsi's devotionalism so much so that it sometimes irritated him : 'Kahu ki beti saun beta na byahan, kahu ki jata bigara no soyi' (Kavitavali) - not wedding his son to anyone's daughter, or spoiling anyone's caste. He was, however, confident that his Lord Rama was with him and knew the genuineness of his devotion. Bharata, manifestation of his devotionalism, was not so fortunate. He suffered both ways. Not merely sage Bharadwaj, representing authority, and Guha, representing common man, doubted Bharata's loyalty but even Rama and mother Kausalya did so. As in his own case, in regard to Bharata too, Tulsi retains the doubtful minds of sage Bharadwaj and Guha but changes Rama's and mother Kausalya's, obviously to correspond to his analogy. Tulsi's Rama has in Bharata same confidence as in Lakshmana and hardly any doubt persists in the mind of mother Kausalya. Tulsi's Bharata is sublimity incarnate. The words : 'Kabanhu ki kanjee seekarani chhirasindhu binasai' (Ayodhya kanda, 231) - 'could the drops of 'kanjee', fermented mustard, ever destroy 'chhirasagara', the ocean of milk', that Rama utters to calm Lakshmana's anger reveal Tulsi's estimation of Bharata. He is not merely the ocean with immeasurable width and depth but the ocean of milk - virtues.

Bharata so gentel.

 Bharata - sublimity incarnate, is a character in the Ramakatha far different from all others, even Rama, his elder brother. A Kshatriya by birth - the illustrious descendent of Ikshvaku and the second son of Ayodhya's legendary king Dasharatha, Bharata is hardly ever seen turning to arms against anyone whoever, not even 'rakshasa' - demons. Mragaya - hunting, Kshatriyas' dharma - religion, was neither his dharma nor pastime. Not that he never raised arms, arms certainly weren't his option. Towards the Ramakatha's end-part he led a massive army against Gandharvas, considered great warriors, and defeated them. In some versions of the Ramakatha Bharata is said to have resorted to arms on two other occasions. However, he seems to have attained his most goals by spiritual energy and perhaps good will. During the fourteen years' period when Rama and Lakshmana were away in far south and Bharata looked after Ayodhya, Ramakatha-narratives - Valmiki's Ramayana, Tulsi's Ramacharita Manasa. do not reveal a single incidence of violence, cruelty or even wickedness - a rakshasa torturing an innocent or an enemy attacking Ayodhya's borders. Bharata's non-use of arms does not define his passiveness or inaction but a different attitude of mind or a different choice of means for attaining a goal. He ruled but as would a saint, a saint-ruler in true sense. Peace and freedom to move fearless apart, he strengthened borders, multiplied state treasury and stores and had boundaries,and all without resorting to arms. On Rama's return to Ayodhya after his fourteen years' exile Bharata tells him not only that : 'Etat te sakalam rajyam nyasam niryatite maya' (Yuddhakanda, 127/55) - he is returning to him his entire state he was entrusted with, but also 'Awekshatam bhawan kosham koshthagaram graham balam .' (ibid, 127/57) - pray, check state treasury, stores, house and army; these are now ten times to what he was to him. Indeed it is i Bharata's spiritualism that Ramakatha seeks its fullest accomplishment, unique dimensional width and the body of an epic. Without him it would have been a legend of Ravana's annihilation, or with an armed Bharata, a legend of a family of great warriors annihilating Ravana-like ferocious demons. Bharata's character gives it a different dimension. It reveals the power of soul. Though himself Para-Brahma, Rama, in his manifest form or human birth at least, with arms in hands is engaged, and almost always, in annihilating rakshasa, andrunning after a hunt.

Rama's acts like redeeming Ahilya are more or less incidental.

The most generous, wise and invincible Rama is no doubt a Kshatriya's highest model. This, however, does not give to the Ramayana, a term meaning Rama's abode, or to the Ramacharita Manasa - the mind that Rama occupies, such width as should have the abode of him who is Supreme God manifest. Nothing less than the cosmos or cosmic consciousness Rama's abode would reduce to a house of mere warriors, even if great and undefeatable. Sita, representing purity, and Lakshmana, absolute devotion, add to the Ramakatha further width but it is Bharata who, representing the power of soul, adds to it an absolutely new dimension. In him, this house of warriors also has a saint, the brilliance of sword, also the transcendental lustre of soul. And, as should have a sword carrying saint, Bharata's is a monarch's asceticism, not the monk's,  which equally assures the attainment of worldly goals as well as liberation from the cycle of birth and death. The epithet of Mahatma - the great soul that Valmiki has used for him aptly defines Bharata's character and intrinsic quality. Sage Valmiki has not used this epithet for anyone else. A Mahatma, he was in the world and as much beyond it. Tulsidasa perceives in Bharata the power to dually redeem : 'Bharata charita kari nemu Tulsi jo sadara sunahi, Siya Rama pada pemu avasi hoi bhava rasa birati', that is, those who listen to Bharata's life regularly and with a respectful mind are bound by ties of love to the feet of Rama and Sita, and are redeemed from worldly desires.

Why

 Ram did not cry. Jatayu was in his lap he wished to die what bhagyam. Rama had offered to heal him he chose otherwise. Ram though sad did not cry for he knew the salty tears may harm the bird as he was badly hurt. Laksmana did ask him and he gave this as reason. Jatayu he equated tohis father and emotios did pour out but he did not cry.