Sarga 98 Hero
Ayodhya KandaSarga 9818 Verses

Sarga 98

चित्रकूटप्रवेशः — Bharata Enters the Forest Toward Chitrakuta

अयोध्याकाण्ड

After encamping the army in the appointed places, Bharata resolves to approach Rāma on foot, showing humility and a son’s dharmic purpose rather than royal display. He orders Śatrughna to swiftly survey the forest with bands of men and hunters, while Guha—armed and accompanied by a thousand kinsmen—searches for Rāma within the wooded country. Bharata proclaims a chain of vows: he will know no peace until he sees Rāma, Lakṣmaṇa, and Sītā; until he beholds Rāma’s moon-bright, lotus-eyed face; until he bears upon his head Rāma’s feet marked with royal signs; and until Rāma, rightful heir to the ancestral kingdom, is established through consecration. The narration then turns to sacred landscape: Chitrakūṭa is praised as blessed, like the king of mountains, and the forest is called “accomplished” for hosting the radiant, weapon-bearing Rāma. Bharata passes through flowering groves on the mountain slopes, sees a tall banner of smoke from the hermitage fire, rejoices with his kin as one who has reached the far shore, and—keeping the army at a distance—hastens with Guha toward the holy hermitage on Chitrakūṭa.

Shlokas

Verse 1

निवेश्य सेनां तु विभुः पद्भ्यां पादवतां वरः।अभिगन्तुं स काकुत्थ्समियेष गुरुवर्तकम्।।2.98.1।।

After encamping his army, the lord Bharata—best among men—resolved to go on foot to meet Kakutstha (Rāma), who was faithful to his father’s command.

Verse 2

निविष्टमात्रे सैन्ये तु यथोद्देशं विनीतवत्।भरतो भ्रातरं वाक्यं शत्रुघ्नमिदमब्रवीत्।।2.98.2।।

When the army had just finished encamping in the places assigned to it, Bharata—acting with disciplined order—spoke these words to his brother Śatrughna.

Verse 3

क्षिप्रं वनमिदं सौम्य नरसङ्घै स्समन्ततः।लुब्धैश्च सहितैरेभि स्त्वमन्वेषितुमर्हसि।।2.98.3।।

Dear Satrughna, quickly search this forest on all sides, accompanied by bands of men—and with these hunters as well.

Verse 4

गुहो ज्ञातिसहस्रेण शरचापासिधारिणा।समन्वेषतु काकुत्स्थमस्मिन् परिवृतस्स्वयम्।।2.98.4।।

Let Guha himself—surrounded by a thousand kinsmen bearing arrows, bows, and swords—search in this very forest for Rama, scion of the Kakutsthas.

Verse 5

अमात्यै स्सह पौरैश्च गुरुभिश्च द्विजातिभिः।वनं सर्वं चरिष्यामि पद्भ्यां परिवृत स्स्वयम्।।2.98.5।।

I myself will traverse the whole forest on foot, surrounded by ministers, citizens, teachers, and brahmins.

Verse 6

यावन्न रामं द्रक्ष्यामि लक्ष्मणं वा महाबलम्।वैदेहीं च महाभागां न मे शान्तिर्भविष्यति।।2.98.6।।

Until I behold Rama, or mighty Lakshmana, and the noble Vaidehī (Sītā), peace shall not come to me.

Verse 7

यावन्न चन्द्रसङ्काशं द्रक्ष्यामि शुभमाननम्। भ्रातुः पद्मपलाशाक्षं न मे शान्तिर्भविष्यति।।2.98.7।।

Until I behold my brother—his auspicious face radiant like the moon, his eyes like lotus petals—peace shall not come to me.

Verse 8

यावन्न चरणौ भ्रातुः पार्थिवव्यञ्जनान्वितौ।शिरसा धारयिष्यामि न मे शान्तिर्भविष्यति।।2.98.8।।

Peace shall not come to me until I bear upon my head my brother’s feet, marked with the signs of royalty.

Verse 9

यावन्न राज्ये राज्यार्हः पितृपैतामहे स्थितः।अभिषेकजलक्लिन्नो न मे शान्तिर्भविष्यति।।2.98.9।।

I shall have no peace until the one worthy of kingship is established in this ancestral realm, anointed and wet with the consecration waters.

Verse 10

सिद्धार्थः खलु सौमित्रिर्यश्चन्द्रविमलोपमम्।मुखं पश्यति रामस्य राजीवाक्षं महाद्युति।।2.98.10।।

Truly blessed is Saumitrī (Lakṣmaṇa): he beholds Rāma’s countenance—radiant with great splendor, like the spotless moon, and graced with eyes like red lotuses.

Verse 11

कृतकृत्या महाभागा वैदेही जनकात्मजा।भर्तारं सागरान्तायाः पृथिव्या यानुगच्छति।।2.98.11।।

Vaidehī, the illustrious daughter of Janaka, has indeed fulfilled her purpose: she follows her husband, the lord of the earth bounded by the ocean.

Verse 12

सुभगश्चित्रकूटोऽसौ गिरिराजोपमो गिरिः।यस्मिन्वसति काकुत्स्थः कुबेर इव नन्दने।।2.98.12।।

Blessed is this Mount Chitrakūṭa, like the king of mountains; for here Kakutstha (Rama) dwells, as Kubera dwells in Nandana.

Verse 13

कृतकार्यमिदं दुर्गं वनं व्यालनिषेवितम्।यदध्यास्ते महातेजा राम श्शस्त्रभृतां वरः।।2.98.13।।

This inaccessible forest, frequented by wild beasts, has fulfilled its purpose, since the mighty and radiant Rama—best among weapon-bearers—now dwells here.

Verse 14

एवमुक्त्वा महातेजा भरतः पुरषर्षभः।पद्भ्यामेव महाबाहुः प्रविवेश महाद्वनम्।।2.98.14।।

Having spoken thus, Bharata—the radiant, mighty-armed bull among men—entered the great forest on foot.

Verse 15

स तानि द्रुमजालानि जातानि गिरिसानुषु।पुष्पिताग्राणि मध्येन जगाम वदतां वरः।।2.98.15।।

He, best among eloquent speakers, went through the midst of those dense clusters of trees growing on the mountain slopes, their tops crowned with blossoms.

Verse 16

स गिरेश्चित्रकूटस्य सालमासाद्य पुष्पितम्।रामाश्रमगतस्याग्नेर्ददर्श ध्वजमुच्छ्रितम्।।2.98.16।।

Reaching a flowering śāla tree on Mount Chitrakūṭa, he saw a tall, banner-like column of smoke rising from the fire in Rama’s hermitage.

Verse 17

तं दृष्ट्वा भरत श्रीमान्मुमोद सह बान्धवः।अत्र राम इति ज्ञात्वा गतः पारमिवाम्भसः।।2.98.17।।

Seeing it, the illustrious Bharata rejoiced with his kinsmen; knowing, “Rama is here,” he felt like one who, having crossed the waters, has reached the far shore.

Verse 18

स चित्रकूटे तु गिरौ निशम्यव रामाश्रमं पुण्यजनोपपन्नम्।गुहेन सार्धं त्वरितो जगाम पुनर्निवेश्यैव चमूं महात्मा।।2.98.18।।

Having learned on Mount Chitrakūṭa of Rama’s hermitage, frequented by holy men, the noble Bharata had his army camp again (at a distance) and hurried forward together with Guha.

Frequently Asked Questions

The central action is Bharata’s deliberate renunciation of coercive or royal entitlement: he approaches Rāma on foot, keeps the army at a distance, and frames his mission as restoration of rightful succession—rejecting any benefit derived from the contested transfer of power.

The chapter teaches that legitimacy in governance depends on inner restraint and public-spirited dharma: Bharata’s repeated “no peace until…” vows convert political authority into moral accountability, presenting kingship as service to righteousness rather than possession.

Chitrakūṭa is highlighted as a sacral landscape; the visible smoke rising like a banner from the hermitage fire functions as a navigational and symbolic landmark, while references to Nandana and Kubera elevate the hermitage setting into a culturally resonant image of blessed habitation.