Vālmīki Rāmāyaṇa from Gorakhpur Gita Press doesn't contain this verse at all. At least not in the same place i.e., Yuddha-kāṇḍa Sarga 124.
The Gorakhpur VR contains the following (verses 11-17):
मारीचदर्शनं चैव सीतोन्मथनमेव च | कबन्धदर्शनं चैव पम्पाभिगमनं तथा ॥११॥
सुग्रीवेण च ते सख्यं यत्र वाली हतस्त्वया । मार्गणं चैव वैदेह्याः कर्म वातात्मजस्य च ॥१२॥
विदिताया च वैदेह्यां नलसेतुर्यथा कृतः । यथा चादीपिता लङ्का प्रहृष्टैर्हरियूथपैः ॥ १३॥
सपुत्रबान्धवामात्यः सबलः सहवाहनः । यथा च निहतः संख्ये रावणो बलदर्पितः ॥ १४॥
यथा च निहते तस्मिन् रावणे देवकण्टके । समागमश्च त्रिदशैर्यथा दत्तश्च ते वरः ॥ १५ ॥
सर्वं ममैतद् विदितं तपसा धर्मवत्सल ।। सम्पतन्ति चमे शिष्याः प्रवृत्त्याख्याः पुरीमितः॥ १६ ॥
अहमप्यत्र ते दद्मि वरं शस्त्रभृतां वर । अर्घ्यं प्रतिगृहाणेदमयोध्यां श्वो गमिष्यसि ॥ १७॥
"Nay, even the appearance of Marica as well as the abduction of Sita (by Ravana) as also the sight of Kabandha and even so your arrival at the Pampa lake, again, your alliance with Sugriva in pursuance of which (his elder brother) Vali was killed by you, also the quest for Sita (a princess of the Videha territory) and the exploit (in the form of leaping across the sea) of Hanuman (son of the wind-god), again, how on the (said) princess of the Videha territory having been traced, a bridge was constructed (over the sea) by (the monkey chief) Nala, and how Lanka was set fire to by the commanders of monkey troops, who felt greatly rejoiced (over the fall of Indrajit) and how Ravana, who was elated with pride of his might, was killed in combat with his sons, kinsfolk and ministers as well as with his army and mounts, again your meeting with the gods on the aforesaid Ravana, who was a thorn in the side of gods, having been made short work of, and how boons were conferred On you (by them)—all this is known to me by Virtue of my asceticism. O lover of virtue. Nay, my disciples, who communicate to me tidings (relating to Ayodhya), repair in a body (now and then) from this place to the city. (11-16) I, too, hereby confer a boon (on you), O jewel among those who bear weapons (on their persons)! (Pray) accept this (offering of) Water to wash your hands with. You shall go to Ayodhya tomorrow." (17)
Note that in verse 17 above Bharadwāja bestows a boon on Rāma and in later verses (below), Rāma details on what he wants from the boon.
Bowing to his aforesaid command with his head bent low, highly pleased (as he was), and saying "Amen!", the glorious prince (Sri Rama) asked (of him) the (following) boon :- (18) "Let all the trees on the way (even) as I fly to Ayodhya bear fruits and flow with honey and let abundant fruits of various kinds and emitting the fragrance of nectar appear (on them), O venerable sir!" Immediately after his consent, once it was given in the words "Be it so", all the trees in that region grew to be closely similar to heavenly trees (in their virtues). For three Yojanas (twenty-four miles) on all sides, in the interest of those travelling to Ayodhya, trees that no longer bore fruit were laden with fruit; those which had (even) ceased to blossom looked charming with blossom (again). (19-21) Trees that had withered were fully clothed with foliage (once more) and further began to flow with honey on that occasion. (22) (Leaping down from the aerial car on reaching the outskirts of Ayodhya) highly rejoiced and full of joy even as those who had won their place in heaven, the aforesaid jewels among the monkeys in their thousands thereupon feasted at will on the numerous ethereal fruits (23)
Thus ends Canto One hundred and twenty-four in the Yuddhakāṇḍa of the glorious Rāmāyaṇa of Vālmīki, the work of a Ṛṣi and the oldest еріс.
Clearly, the verse in the question seems out of place in the above conversation between Bharadwāja and Rāma so it's an interpolation in some versions of Vālmīki Rāmāyaṇa.
