पादुकाप्रदानं भरतस्य निवृत्तिश्च
The Sandals Bestowed; Bharata’s Return Toward Ayodhya
Setting: Confluence-region/riverine corridor between Yamunā and Gaṅgā (Prayāga vicinity implied)Places named: यमुना, गङ्गाAfter crossing Yamunā, sighting Gaṅgā again on return route
ततस्ते यमुनां दिव्यां नदीं तीर्त्वोर्मिमालिनीम् ।
ददृशुस्तां पुन स्सर्वे गङ्गां शुभजलां नदीम् ॥२१॥
tatas te yamunāṃ divyāṃ nadīṃ tīrtvā ūrmimālinīm |
dadṛśus tāṃ punaḥ sarve gaṅgāṃ śubhajalāṃ nadīm ||21||
پھر وہ سب موجوں کی مالا سے آراستہ، دیویہ یمنا ندی کو پار کر کے، دوبارہ گنگا ندی کو دیکھنے لگے جس کے جل شُبھ اور مبارک ہیں۔
Thereafter, all of them crossed the divine river Yamuna wreathed in waves and, beheld the Ganga of sacred waters once again.
Sacred geography frames ethical action: journeys of duty are also journeys of purification.
Supports tīrtha-smaraṇa and inner cleansing; suitable for japa before travel or major decisions.
Rivers as flowing nāma-rūpa; crossing suggests moving from one state of mind to another while the witnessing Self remains unchanged.
Imagery of waters and crossing recalls Upaniṣadic metaphors of saṃsāra as a flood and knowledge as the ford (e.g., ‘tīrṇa’ motifs).
Vālmīki Rāmāyaṇa 2.55-2.56 (Gaṅgā crossing episodes in Ayodhyākāṇḍa); Vālmīki Rāmāyaṇa 2.90-2.91 (journey geography around Gaṅgā)
Ṛgveda: river hymns (nadīstuti) as cultural backdrop for ‘divyā’ and ‘śubha-jalā’ epithets
Ayodhyākāṇḍa travel narrative motifs: repeated crossings marking narrative turns
Anuṣṭup (śloka)
Narrative
Gentle, flowing svara with elongated cadence on नदीं/गङ्गां to mimic river movement
Dharma is linked with sanctifying movement: crossing sacred rivers signals transition, purification, and renewed commitment to truth-bound action (satya-niṣṭhā).
The travelers cross the Yamunā and come again into view of the Gaṅgā as they near settled regions.
Perseverance with reverence—continuing the journey while recognizing the sacredness of the landscape.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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