Uttara Kanda, Sarga 1

Meaning

When Śrī Rāma had regained the kingdom, after the destruction of the Rākṣasas, all the sages came to offer their felicitations to him. (1)

Meaning

Kauśika, Yavakrīta, Gārgya, Gālava, Kaṇva, the son of Medhātithi—sages who resided in the eastern quarter; Swastyātreya, the revered Namuci, Pramuci, Agastya and alongwith Agastya came the revered Atri, Sumukha, Vimukha—sages who resided in the southern quarter; Nṛṣaṅgu, Kavaṣa, Dhaumya, the great seer Kauśeya—sages who resided in the western quarter, came attended by their disciples; Vasiṣṭha*, Kaśyapa, Atri, Viśwāmitra alongwith Gautama, Jamadagni and Bharadwāja—seven seers residing permanently in the northern quarter—all these high-souled personages with splendour like that of fire, versed in the Vedas and the Vedāṅgas, deeply learned in the various Śāstras, arrived at the mansion of Śrī Rāma and waited for being announced by the door-keeper. Agastya, the soul of righteousness and the best of sages, told the door-keeper : “Inform Rāma that we, seers, have arrived.” Soon after hearing the words of Agastya, the door-keeper, well-versed in the laws of right conduct, skilled in reading the minds of people, of good conduct, clever and courageous, rushed to the presence of Śrī Rāma, the great soul. (2—10)

Meaning

Seeing Śrī Rāma, whose lustre was equal to that of the full moon, he informed him immediately of the arrival of sage Agastya alongwith several other sages. (11)

Meaning

Having heard of the arrival of those sages, whose lustre was equal to that of the rising sun, Śrī Rāma asked the door-keeper to bring them in honourably. (12)

Meaning

Seeing the arrival of the aforesaid sages, Śrī Rāma stood up with folded hands, piously did obeisance to them, respectfully offered Pādya and Arghya (water to wash their feet and hands with), etc., as well as a cow, and ordered that seats should be arranged for them. When these best of sages were seated, as befitted them, on the excellent seats made of sacred grass, embroidered with gold lace and covered with deerskin, and when Śrī Rāma had made kind inquiries regarding their own welfare and of their disciples and elders, those eminent sages, learned in the Vedas, spoke the following words to Śrī Rāma: “O mighty-armed, delight of the line of Raghu, we are quite well everywhere. (13—16)

Meaning

“Fortunately we see you quite safe after destroying your enemies; it was our good fortune that Rāvaṇa, the tormentor of the world, was killed by you. (17)

Meaning

“To you, who could with your bow conquer the three worlds without doubt, Rāvaṇa, with his sons and grandsons, was no problem. (18)

Meaning

“It is really great good luck that Rāvaṇa, the king of the Rākṣasas, was killed by you and we are able to see you victorious in the company of Sītā and of Lakṣmaṇa, your brother, who always promotes your interests; now we see you also, O virtuous king, in the company of your mothers and other brothers today. (19-20)

Meaning

“The night-wanderers, Prahasta, Vikaṭa, Virūpākṣa, Mahodara, Akampana, the man hard to quell, were all killed by you by good fortune. (21)

Meaning

“Kumbhakarṇa, other than whom no one had greater dimensions, was by good luck killed by you in battle, O Rāma ! (22)

Meaning

“Triśirā, Atikāya, Devāntaka and Narāntaka, those very powerful night-wanderers were also fortunately killed by you, O Rāma. (23)

Meaning

“Kumbha and Nikumbha, the fierce-looking sons of Kumbhakarṇa, were also fortunately slain by you in battle, O Rāma. (24)

Meaning

“Yuddhonmatta and Matta, comparable to Yama, the great slayer, the mighty Yajñakopa and the Rākṣasa named Dhūmrākṣa, these well-practised in Śastra and Astra (short and long range weapons), who were doing ghastly slaughter with arrows dreadful like Yama, were killed by you by good luck. (25-26)

Meaning

“It was by good fortune that you came out victorious in the duel with the king of the Rākṣasas, who could not be killed even by gods. (27)

Meaning

“That Rāvaṇa suffered defeat at your hands, is no great matter for surprise; but it is a matter for gratification that his son, who fought a duel with you, was killed by you. (28)

Meaning

“That you, O mighty-armed hero, obtained release from the Nāgapāśa (noose of snakes) of Indrajit, the enemy of gods, and rushed at him like Yama, and got the better of him, is really due to our good luck. (29)

Meaning

“All of us offer our felicitations to you on hearing of Indrajit’s death. We were indeed agreeably surprised to hear that Indrajit who employed great conjuring tricks, and who could not be slain by any being, was killed by you. We are so fortunate, O glorifier of Raghu dynasty, that you killed these and many other ogre-warriors capable of assuming any form they wished. This is indeed our good fortune, O hero, O scion of the line of Kakutstha, O destroyer of your foes, that you have given us the gift of Abhaya (freedom from fear), which is both auspicious and kind, and have acquired fame through your victory.” Hearing these words of the sages, who had realized the true nature of their Self, Śrī Rāma became greatly surprised and spoke with folded hands: “Overleaping the very powerful Kumbhakarṇa and the Rākṣasa Rāvaṇa, how does it happen that all of you praise the son of Rāvaṇa? Disregarding the very brave heroes, Mahodara, Prahasta, Virūpākṣa the Rākṣasa, and the arrogant Matta and Unmatta, Devāntaka and Narāntaka, how does it happen that you applaud the son of Rāvaṇa? (30—36)

Meaning

“Overleaping the very powerful Atikāya, Triśirā and the Rākṣasa Dhūmrākṣa, how is it that you bestow plaudits on the son of Rāvaṇa? (37)

Meaning

“What is the nature of his prowess, what the nature of his strength and valour? For what reason is he held superior even to his father? (38)

Meaning

“If it is not a secret not to be divulged, and if I can know of it, I should like to hear of it. Please tell me. I do not, however, order you to do so. (39)

Meaning

“How did he obtain the boons and how did he defeat even Indra? How did he become more powerful than his father, Rāvaṇa? (40)

Meaning

“O best of sages, tell me today, as I am exceedingly inquisitive, how that Rākṣasa excelled his father in warfare, how he vanquished Indra and how he obtained boons. Please tell me all.” (41)