Uttara Kanda, Sarga 100
रसातलं प्रविष्टायां वैदेह्यां सर्ववानराः। चुक्रुशुः साधुसाध्वीति मुनयो रामसंनिधौ॥ १॥
Meaning
When Sītā had entered the netherworld, all the monkeys and the ascetics exclaimed ‘well-done’ in the presence of Śrī Rāma. (1)
दण्डकाष्ठमवष्टभ्य बाष्पव्याकुलितेक्षणः। अवाक्शिरा दीनमना रामो ह्यासीत् सुदुःखितः॥ २॥
Meaning
Propping himself on the wooden stick, with his eyes afflicted by tears, head downcast in mental agony, Śrī Rāma was indeed very much grieved. (2)
स रुदित्वा चिरं कालं बहुशो बाष्पमुत्सृजन्। क्रोधशोकसमाविष्टो रामो वचनमब्रवीत्॥ ३॥
Meaning
Weeping long and shedding tears in profusion, possessed of both anger and sorrow, he said: (3)
अभूतपूर्वं शोकं मे मनः स्प्रष्टुमिवेच्छति। पश्यतो मे यथा नष्टा सीता श्रीरिव रूपिणी॥ ४॥
Meaning
‘A sorrow unexperienced before, is about to overpower mind as Sītā the goddess of wealth—incarnate disappeared just before my eyes. (4)
सादर्शनं पुरा सीता लङ्कां पारे महोदधेः। ततश्चापि मयाऽऽनीता किं पुनर्वसुधातलात्॥ ५॥
Meaning
Sītā disappeared formerly, being carried to Laṅkā across the ocean; I brought her back from there; what to say of bringing her back from the Earth. He spoke: (5)
वसुधे देवि भवति सीता निर्यात्यतां मम। दर्शयिष्यामि वा रोषं यथा मामवगच्छसि॥ ६॥
Meaning
‘O goddess of Earth, venerable one, please return to me Sītā or else I shall show my anger as you know me (my might). (6)
कामं श्वश्रूर्ममैव त्वं त्वत्सकाशात् तु मैथिली। कर्षता फालहस्तेन जनकेनोद्धृता पुरा॥ ७॥
Meaning
‘You indeed are my mother-in-law; Maithilī (Sītā) was taken out of you formerly by Janaka while ploughing field with a golden plough. (7)
तस्मान्निर्यात्यतां सीता विवरं वा प्रयच्छ मे। पाताले नाकपृष्ठे वा वसेयं सहितस्तया॥ ८॥
Meaning
‘Therefore, either return Sītā or else grant space to me. I will stay with her in the netherworld or in heaven. (8)
आनय त्वं हि तां सीतां मत्तोऽहं मैथिलीकृते। न मे दास्यसि चेत् सीतां यथारूपां महीतले॥ ९ ॥ सपर्वतवनां कृत्स्नां विधमिष्यामि ते स्थितिम्। नाशयिष्याम्यहं भूमिं सर्वमापो भवन्त्विह॥ १०॥
Meaning
‘Please bring that Sītā; I have gone mad for her; if you will not give back to me Sītā as she was on this earth, I shall put you to ruin, with the mountains and forests ruined entirely; I shall destroy the whole earth—may the waters flood over the entire earth.’ (9-10)
एवं ब्रुवाणे काकुत्स्थे क्रोधशोकसमन्विते। ब्रह्मा सुरगणैः सार्धमुवाच रघुनन्दनम्॥ ११॥
Meaning
On being thus spoken by the scion of Kākutstha, overtaken by anger and sorrow, Brahmā together with the gods spoke to the descendant of Raghu: (11)
राम राम न संतापं कर्तुमर्हसि सुव्रत। स्मर त्वं पूर्वकं भावं मन्त्रं चामित्रकर्शन॥ १२॥
Meaning
‘O Rāma, O Śrī Rāma, possessor of good vows, please do not be grieved, recall your previous form and advice to the gods, O destroyer of foes. (12)
न खलु त्वां महाबाहो स्मारयेयमनुत्तमम्। इमं मुहूर्तं दुर्धर्ष स्मर त्वं जन्म वैष्णवम्॥ १३॥
Meaning
‘I do not dare remind you of your former form, O one of long arms, but pray to you to remember at this moment, O one, difficult to conquer, your incarnation pertaining to Viṣṇu. (13)
सीता हि विमला साध्वी तव पूर्वपरायणा। नागलोकं सुखं प्रायात् त्वदाश्रयतपोबलात्॥ १४॥
Meaning
‘The pure and noble Sītā, devoted to yourself as before, has gone to the netherworld (Nāgaloka both netherworld and also the world of Viṣṇu) by the power of penances in the form of complete surrender to you. (14)
स्वर्गे ते संगमो भूयो भविष्यति न संशयः। अस्यास्तु परिषन्मध्ये यद् ब्रवीमि निबोध तत्॥ १५॥
Meaning
‘Your union with her will again take place in heaven, listen to what I say in the midst of this assembly. (15)
एतदेव हि काव्यं ते काव्यानामुत्तमं श्रुतम्। सर्वं विस्तरतो राम व्याख्यास्यति न संशयः॥ १६॥
Meaning
‘This poem, Rāmāyaṇa, dedicated to you, that you have heard is the best among all poems, O Rāma; it shall describe everything in detail, there is no doubt. (16)
जन्मप्रभृति ते वीर सुखदुःखोपसेवनम्। भविष्यदुत्तरं चेह सर्वं वाल्मीकिना कृतम्॥ १७॥
Meaning
‘In this poem all has been described by Vālmīki, all happiness and sorrow that you have experienced from your birth, and also what you will experience in future. (17)
आदिकाव्यमिदं राम त्वयि सर्वं प्रतिष्ठितम्। नह्यन्योऽर्हति काव्यानां यशोभाग् राघवादृते॥ १८॥
Meaning
‘This first and foremost poem, O Rāma, is entirely based on you. No one other than you will be possessed of fame to be described as hero by the poem. (18)
श्रुतं ते पूर्वमेतद्धि मया सर्वं सुरैः सह। दिव्यमद्भुतरूपं च सत्यवाक्यमनावृतम्॥ १९॥
Meaning
‘I have heard all this formerly, together with the gods, all wonderful and possessed of true statements with nothing concealed. (19)
स त्वं पुरुषशार्दूल धर्मेण सुसमाहितः। शेषं भविष्यं काकुत्स्थ काव्यं रामायणं शृणु॥ २०॥
Meaning
‘So you, O lion among men, scion of Kākutsthas should carefully listen to the remaining portion of the poem, Rāmāyaṇa dealing with happenings of the future. (20)
उत्तरं नाम काव्यस्य शेषमत्र महायशः। तच्छृणुष्व महातेज ऋषिभिः सार्धमुत्तमम्॥ २१॥
Meaning
‘The remaining part of this poem, O famous one, is known as Uttarakāṇḍa; O powerful one, listen to it, possessed of excellence, with the sages. (21)
न खल्वन्येन काकुत्स्थ श्रोतव्यमिदमुत्तमम्। परम ऋषिणा वीर त्वयैव रघुनन्दन॥ २२॥
Meaning
O Scion of Kākutstha, this best portion is indeed not to be heard by anyone else, composed by the great great sage, O brave, it is to be heard only by you.’ (22)
एतावदुक्त्वा वचनं ब्रह्मा त्रिभुवनेश्वरः। जगाम त्रिदिवं देवो देवैः सह सबान्धवैः॥ २३॥
Meaning
Having spoken this much, Brahmā, the lord of the three worlds, went to heaven together with other gods. (23)
ये च तत्र महात्मान ऋषयो ब्राह्मलौकिकाः। ब्रह्मणा समनुज्ञाता न्यवर्तन्त महौजसः॥ २४॥ उत्तरं श्रोतुमनसो भविष्यं यच्च राघवे। ततो रामः शुभां वाणीं देवदेवस्य भाषिताम्॥ २५॥ श्रुत्वा परमतेजस्वी वाल्मीकिमिदमब्रवीत्। भगवन् श्रोतुमनस ऋषयो ब्राह्मलौकिकाः॥ २६॥ भविष्यदुत्तरं यन्मे श्वोभूते सम्प्रवर्तताम्। एवं विनिश्चयं कृत्वा सम्प्रगृह्य कुशीलवौ॥ २७॥ तं जनौघं विसृज्याथ पर्णशालामुपागमत्। तामेव शोचतः सीता सा व्यतीता च शर्वरी॥ २८॥
Meaning
The noble and splendrous sages belonging to the world of Brahmā, being ordered by Brahmā, returned, having a mind to hear what will happen to the scion of Raghu thereafter in the future. Then the most powerful Śrī Rāma after hearing the holy words spoken by the God of gods, Brahmā, said to Vālmīki: ‘Sir the Uttarakāṇḍa pertaining to what will happen to me in future, that the sages of the world of Brahmā desire to hear, may be described tomorrow.’ Thus having decided, taking hold to Kuśa and Lava, He (Śrī Rāma) leaving that assembly of men, went to his arbour—and as he kept thinking of Sītā, that night passed. (24—28)
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