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Pātāla-khaṇḍa · Chapter 66

Chapter 66

Unit 361 of 693Pātāla-khaṇḍa · Chapter 66Pātāla-khaṇḍa · Chapter 661 source entries

Pātāla-khaṇḍa · Chapter 66

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शेष उवाच। कथितौ वै सुमतिना वाल्मीकेराश्रमे शिशू । पुत्रौ स्वीयाविति ज्ञात्वा वाल्मीकिं प्रति संजगौ १। श्रीराम उवाच। कौ शिशू मम सारूप्यधारकौ बलिनां वरौ । किमर्थं तिष्ठतस्तत्र धनुर्विद्याविशारदौ २। अमात्यकथितौ श्रुत्वा विस्मयो मम जायते । यौ शत्रुघ्नं हनूमंतं लीलयांग बबंधतुः ३। तस्माच्छंस मुने सर्वं बालयोश्च विचेष्टितम् । यथा मे परमा प्रीतिर्भवत्येवमभीप्सिता ४। इति तत्कथितं श्रुत्वा राजराजस्य धीमतः । उवाच परमं वाक्यं स्पष्टाक्षरसमन्वितम् ५। वाल्मीकिरुवाच। तवांतर्यामिणो नॄणां कथं ज्ञानं च नो भवेत् । तथापि कथयाम्यत्र तव संतोषहेतवे ६। राजन्यौ बालकौ मह्यमाश्रमे बलिनां वरौ । त्वत्सारूप्यधरौ स्वांगमनोहरवपुर्धरौ ७। त्वया यदा वने त्यक्ता जानकी वै निरागसी । अंतर्वत्नी वने घोरे विलपंती मुहुर्मुहुः ८। कुररीमिव दुःखार्तां वीक्ष्याहं तव वल्लभाम् । जनकस्य सुतां पुण्यामाश्रमे त्वानयं तदा ९। तस्याः पर्णकुटीरम्या रचिता मुनिपुत्रकैः । तस्यामसूत पुत्रौ द्वौ भासयंतौ दिशो दश १०। तयोरकरवं नाम कुशो लव इति स्फुटम् । ववृधातेऽनिशं तत्र शुक्लपक्षे यथा शशी ११। कालेनोपनयाद्यानि सर्वाणि कृतवानहम् । वेदान्सांगानहं सर्वान्ग्राहयामास भूपते १२। सर्वाणि सरहस्यानि शृणुष्व मुखतो मम । आयुर्वेदं धनुर्विद्यां शस्त्रविद्यां तथैव च १३। विद्यां जालंधरीं चाथ संगीतकुशलौ कृतौ । गंगाकूले गायमानौ लताकुंजवनेषु च १४। चंचलौ चलचित्तौ तौ सर्वविद्याविशारदौ । तदाहमतिसंतोषं प्राप्तश्चाहं रघूत्तम १५। दत्त्वा सर्वाणि चास्त्राणि मस्तके निहितः करः । अतीवगानकुशलौ दृष्ट्वा लोका विसिष्मिरे । षड्जमध्यमगांधारस्वरभेदविशारदौ १६। तथाविधौ विलोक्याहं गापयामि मनोहरम् । भविष्यज्ञानयोगाच्च कृतं रामायणं शुभम् १७। मृदंगपणवाद्यादि यंत्रवीणाविशारदौ । वनेवने च गायंतौ मृगपक्षिविमोहकौ १८। अद्भुतं गीतमाधुर्यं तव रामकुमारयोः । श्रोतुं तौ वरुणो बाला वा निनाय विभावरीम् १९। मनोहरवयोरूपौ गानविद्याब्धिपारगौ । कुमारौ जगदुस्तत्र लोकेशादेशतः कलम् २०। परमं मधुरं रम्यं पवित्रं चरितं तव । शुश्राव वरुणः सार्द्धं कुटुंबेन च गायकैः २१। शृण्वन्नैव गतस्तृप्तिं मित्रेण वरुणः सह । सुधातोऽपि परं स्वादुचरितं रघुनंदन २२। गानानंदमहालोभ हृतप्राणेंद्रियक्रियः । प्रत्यागंतुं दिदेशासौ कुमारौ न हि तावकौ २३। रमणीय महाभोगैर्लोभितावपि बालकौ । चलितौ न गुरोश्चात्ममातुः पादांबुजस्मृतेः २४। अहं चापि गतः पश्चाद्वरुणालयमुत्तमम् । वरुणः प्रेमसहितः पूजां चक्रे मम प्रभो २५। पृच्छते जन्मकर्मादि सर्वज्ञायापि बालयोः । वरुणायाब्रुवं सर्वं जन्मविद्याद्युपागमम् २६। श्रुत्वा सीतासुतौ देवः स चक्रेंबरभूषणैः । देवदत्तमिति ग्राह्यमिति मद्वाक्यगौरवात् २७। आहृतं राजपुत्राभ्यां यद्दत्तं वरुणेन तत् । प्रसन्नेन तयोर्वाद्यगानविद्यावयोगुणैः । ततो मामब्रवीत्सीतामुद्दिश्य वरुणः कृती २८। सीतापति व्रताधुर्या रूपशीलवयोन्विता । वीरपुत्रा महाभागा त्यागं नार्हति कर्हिचित् २९। महती हानिरेतस्यास्त्यागे हि रघुनंदन । सिद्धीनां परमासिद्धिरेषा ते ह्यनपायिनी ३०। पामरैर्महिमानास्या ज्ञायते यदि दूषितैः । का हानिस्तावता राम पुण्यश्रवणकीर्तन ३१। अस्मत्साक्षिकमेतस्याः पावनं चरितं सदा । सद्यस्ते सिद्धिमायांति ये सीतापदचिंतकाः ३२। यस्याः संकल्पमात्रेण जन्मस्थितिलयादिकाः । भवंति जगतां नित्यं व्यापारा ऐश्वरा अमी ३३। सीता मृत्युःसुधा चेयं तपत्येषा च वर्षति । स्वर्गो मोक्षस्तपो योगो दानं च तव जानकी ३४। ब्रह्माणं शिवमन्यांश्च लोकपालान्मदादिकान् । करोत्येषा करोत्येव नान्या सीता तव प्रिया ३५। त्वं पिता सर्वलोकानां सीता च जननीत्यतः । कुदृष्टिरत्र तु क्षेमयोग्या न तव कर्हिचित् ३६। वेत्ति सीतां सदा शुद्धां सर्वज्ञो भगवान्स्वयम् । भवानपि सुतां भूमेः प्राणादपि गरीयसीम् ३७। आदर्तव्या त्वया तस्मात्प्रिया शुद्धेति जानकी । न च शापपराभूतिः सीतायां त्वयि वा विभो ३८। इमानि मम वाक्यानि वाच्यानि जगतां पतिम् । रामं प्रति त्वया साक्षाद्वाल्मीके मुनिसत्तम ३९। इत्युक्तो वरुणेनाहं सीतासंग्रहकारणात् । एवमेव हि सर्वैश्च लोकपालैरपि प्रभो ४०। श्रुतं रामायणोद्गानं पुत्राभ्यां ते सुरासुरैः । गंधर्वैरपि सर्वैश्च कौतुकाविष्टमानसैः ४१। प्रसन्ना एव सर्वेऽपि प्रशशंसुः सुतौ च ते । त्रैलोक्यं मोहितं ताभ्यां रूपगानवयोगुणैः ४२। दत्तं यल्लोकपालैस्तु सुताभ्यां स्वीकृतं हि तत् । ऋषिभिश्च वरा आभ्यामन्येभ्यः कीर्तिरेव च ४३। एकरामं जगत्सर्वं पूर्वं मुनिविलोकितम् । त्रिराममधुना जांतं सुताभ्यां तेखिलेक्षितम् ४४। एककामपरामूर्तिर्लोके पूर्वमवेक्षिता । कामैश्चतुर्भिरद्यायं जायते च यतस्ततः ४५। सर्वत्रान्यत्र राजेंद्र रामपुत्रौ कुशीलवौ । गीयते अत्र संकोचः किं कृतो विदुषि त्वयि ४६। कृतेषु तव सर्वेषु श्रूयते महती स्तुतिः । त्यागादन्यत्र सीतायाः पुण्यश्लोकशिरोमणे ४७। त्वया त्रैलोक्यनाथेन गार्हस्थ्यमनुकुर्वता । अंगीकार्यौ सुतौ रामविद्याशीलगुणान्वितौ ४८। न तौ स्वां मातरं हित्वा स्थास्यतोऽभवदंतिके । जनन्या सहितौ तस्मादाकार्यौ भवता सुतौ ४९। दत्त एव तयेदानीं सेनासंजीवनात्पुनः । प्रत्ययः सर्वलोकानां पावनः पततामपि ५०। नाज्ञातं तेन चास्माकं नामराणां च मानद । शुद्धौ तस्यास्तु लोकानां यन्नष्टं तदिह ध्रुवम् ५१। शेष उवाच। इति वाल्मीकिना रामः सर्वज्ञोऽप्यवबोधितः । स्तुत्वा नत्वा च वाल्मीकिं प्रत्युवाच स लक्ष्मणम् ५२। गच्छ ताताधुना सीतामानेतुं धर्मचारिणीम् । सपुत्रां रथमास्थाय सुमंत्रसहितः सखे ५३। श्रावयित्वा ममेमानि मुनेश्च वचनान्यपि । संबोध्य च पुरीमेतां सीतां प्रत्यानयाशु ताम् ५४। लक्ष्मण उवाच। यास्यामि तव संदेशात्सर्वेषां नः प्रभोर्विभो । देव्या यास्यति चेद्देव यात्रा मे सफला ततः ५५। मयि सामाभ्यसूयैव पूर्वदोषवशात्सती । अनागतायां तस्यां तु क्षमस्वागंतुकं मम ५६। इत्युक्त्वा लक्ष्मणो रामं रथे स्थित्वा नृपाज्ञया । सुमित्रमुनिशिष्याभ्यां युतोऽगाद्भूमिजाश्रमम् ५७। कथं प्रसादनीया स्यात्सीता भगवती मया । पूर्वदोषं विजानंती रामाधीनस्य मे सदा ५८। एवं संचिंतयन्नंतर्हर्षसंकोच मध्यगः । लक्ष्मणः प्राप सीताया आश्रमं श्रमनाशनम् ५९। रथात्सोथावरुह्यारादश्रुरुद्धविलोचनः । आर्ये पूज्ये भगवति शुभे इति वदन्मुहुः ६०। पपात पादयोस्तस्या वेपमानाखिलांगकः । उत्थापितस्तया देव्या प्रीतिविह्वलया स च ६१। किमर्थमागतः सौम्य वनं मुनिजनप्रियम् । आस्ते स कुशली देवः कौसल्याशुक्तिमौक्तिकः ६२। अरोषो मयि कश्चित्स कीर्त्या केवलयादृतः । कीर्त्यते सर्वलोकैश्च कल्याणगुणसागरः ६३। अकीर्तिभीतिमापन्नस्त्यक्तुं मां त्वां नियुक्तवान् । यदि ततश्च लोकेषु कीर्तिस्तस्यामलाभवत् ६४। मृत्वापि पतिसत्कीर्तिं कुर्वंत्या मे हि सुस्थिरा । पतिसामीप्यमेवाशु भूयादेव हि देवर ६५। त्यक्तयापि मया तेन नासौ त्यक्तो मनागपि । फलं हि साधनायत्तं हेतुः फलवशो न तु ६६। कौसल्याशल्यशून्यासौ कृपापूर्णा सदा मयि । आस्ते कुशलिनी यस्याः पुत्रस्त्रैलोक्यपालकः ६७। सर्वे कुशलिनः संति भरताद्याश्च बांधवाः । सुमित्रा च महाभागा यस्याः प्राणादहं प्रिया ६८। मद्वत्किं त्वमपि त्यक्तः सर्वलोकेषु कीर्तये । राज्ञः किं दुस्त्यजं तस्य स्वात्मापि यस्य न प्रियः ६९। इत्येवं बहुधा पृष्टस्तया रामानुजः सताम् । उवाच कुशली देवः कुशलं त्वयि पृच्छति ७०। कौसल्या च सुमित्रा च याश्चान्या राजयोषितः । पप्रच्छुः कुशलं देवि प्रीत्या त्वामाशिषा सह ७१। कुशलप्रश्नपूर्वं हि तव पादाभिवंदनम् । निवेदयामि शत्रुघ्न भरताभ्यां कृतं शुभे ७२। गुरुभिर्गुरुपत्नीभिः सर्वाभिरपि ते शुभे । दत्ताशीः कुशलप्रश्नः कृतश्च त्वयि जानकि ७३। आकारयति देवस्त्वां निर्व्यलीकेन चात्मवान् । अलभ्यान्यरतिस्त्वत्तोऽन्यत्र सर्वत्र भामिनि ७४। शून्या एव दिशः सर्वास्त्वां विना जनकात्मजे । पश्यन्रोदिति नाथो नो रोदयन्नितरानपि ७५। यत्र देवि स्थितासि त्वं नित्यं स्मरति राघवः । अशून्यं तु तमेवासौ मन्यमानो विदेहजे ७६। धन्योऽयमाश्रमो जातो वाल्मीकेर्यत्र जानकी । कालं क्षपति वार्ताभिर्मदीयाभिर्वदन्निति ७७। उक्तवान्यद्रुदन्किंचित्स्वामी नस्त्वयि तच्छृणु । व्यक्तीभवति वक्तुर्यद्धृद्गतं तदसंशयम् ७८। लोका वदंति मामेव सर्वेषामीश्वरेश्वरम् । अहं त्वदृष्टमेवैषां स्वतंत्रं कारणं ब्रुवे ७९। अदृष्टमेव कार्येषु सर्वेशोऽप्यनुगच्छति । ईशनीयाः कुतो नैतदन्वीयुः सुखदुःखयोः ८०। धनुर्भंगे मतिभ्रंशे कैकय्या मरणे पितुः । अरण्यगमने तत्र हरणे तव वारिधेः ८१। तरणे रक्षसां भर्तुर्मारणेऽपि रणेरणे । सहायीभवने मह्यमृक्षवानररक्षसाम् ८२। लाभे तव प्रतिज्ञायाः सत्यत्वे च सतीमणे । पुनः स्वबंधुसंबंधे राज्यप्राप्तौ च भामिनि ८३। पुनः प्रियावियोगे च कारणं यदवारणम् । प्रसीदति तदेवाद्य संयोगे पुनरावयोः ८४। वेदोऽन्यथा कृतो येन लोकोत्पत्ति लयौ यतः । लोकाननुगतस्तस्मात्कारणं प्रथमं त्वहम् ८५। अदृष्टमनुवर्तंते लोकाः संप्रतिबोधकाः । भोगेन जीर्यतेऽदृष्टं तत्तद्भुक्तं त्वया वने ८६। स्नेहोऽकारणकः सीते वर्धमानो मम त्वयि । लोकादृष्टे तिरस्कृत्य त्वामाह्वयत आदरात् ८७। शङ्कितेनापि दोषेण स्नेहनैर्मल्यमज्जनम् । भवतीति स वै शुद्ध आस्वाद्यो विबुधैः सदा ८८। स्नेहशुद्धिरियं भद्रे कृता मे त्वयि नान्यथा । मंतव्यं रक्षितोऽप्येष लोकः शिष्टानुवर्तिना ८९। आवयोर्निंदया देवि सर्वावस्था सुशुद्धये । लोको नश्येद्धि संमूढश्चरितैर्महतामयम् ९०। आवयोरुज्ज्वला कीर्तिरावयोरुज्ज्वलो रसः । आवयोरुज्ज्वलौ वंशावावयोरुज्ज्वलाः क्रियाः ९१। भवेयुरावयोः कीर्तिर्गायका उज्ज्वला भुवि । आवयोर्भक्तिमंतो ये ते यांत्यंते भवांबुधेः ९२। इत्युक्ता भवती तेन प्रीयमाणेन ते गुणैः । पत्युः पादांबुजे द्रष्टुं करोतु सदयं मनः ९३। वासांसि रमणीयानि भूषणानि महांति च । अंगरागस्तथा गंधा मनोज्ञास्त्वयि योजिताः ९४। रथो दास्यश्च रामेण प्रेषिता उत्सवायते । छत्रं च चामरे शुभ्रे गजा अश्वाश्च शोभने ९५। स्तूयमाना द्विजश्रेष्ठैः सूतमागधबंदिभिः । वंद्यमाना पुरस्त्रीभिः सेव्यमाना च योद्धृभिः ९६। पुष्पैः संछाद्यमाना च देवीदेवांगनादिभिः । धनानि ददती तेभ्यो द्विजातिभ्यो यथेप्सितम् ९७। गजारूढौ कुमारौ च पुरस्कृत्य जनेश्वरी । मयानुगम्यमाना च गच्छायोध्यां निजां पुरीम् ९८। त्वयि तत्र गतायां तु संगतायां प्रियेण ते । सर्वासां राजनारीणामागतानां च सर्वशः ९९। सर्वासामृषिपत्नीनां कौसलानां तथैव च । मंगलैर्वाद्यगीताद्यैर्भवत्वद्य महोत्सवः १००। शेष उवाच-। इतिविज्ञापनां देवी श्रुत्वा सीता तमाह सा । नाहं कीर्तिकरी राज्ञो ह्यपकीर्तिः स्वयं त्वहम् १०१। किं मया तस्य साध्यं स्याद्धर्मकामार्थशून्यया । सत्येवं भवतां भूपे को विश्वासो निरंकुशे १०२। प्रत्यक्षा वा परोक्षा वा भर्तुर्दोषा मनःस्थिताः । न वाच्या जातु मादृश्या कल्याणकुलजातया १०३। पाणिग्रहणकाले मे यद्रूपो हृदये स्थितः । तद्रूपो हृदयान्नासौ कदाचिदपसर्पति १०४। लक्ष्मणेमौ कुमारौ मे तत्तेजोंशसमुद्भवौ । वंशांकुरौ महाशूरौ धनुर्विद्याविशारदौ १०५। नीत्वा पितुः समीपं तु लालनीयौ प्रयत्नतः । तपसाराधयिष्यामि रामं काममिह स्थिता १०६। वाच्यं त्वया महाभाग पूज्यपादाभिवंदनम् । सर्वेभ्यः कुशलं चापि गत्वेतो मदपेक्षया १०७। पुत्रौ समादिशत्सीता गच्छतं पितुरंतिकम् । शुश्रूषणीय एवासौ भवद्भ्यां स्वपदप्रदः १०८। आज्ञप्तावप्यनिच्छंतौ तौ कुमारौ कुशीलवौ । वाल्मीकिवचनात्तत्र जग्मतुश्च सलक्ष्मणौ १०९। वाल्मीकेरेव पादाब्जसमीपं तत्सुतौ गतौ । लक्ष्मणोऽपि ववंदे तं गत्वा बालकसंयुतः ११०। वाल्मीकिर्लक्ष्मणस्तौ तु कुमारौ मिलिता अमी । सभायां संस्थितं रामं ज्ञात्वा ते जग्मुरुत्सुकाः १११। लक्ष्मणः प्रणिपत्याथ सीतावाक्यादिसर्वशः । कथयामास रामाय हर्षशोकयुतः सुधीः ११२। सीतासंदेशवाक्येभ्यो रामो मूर्च्छां समन्वभूत् । संज्ञामवाप्य चोवाच लक्ष्मणं नयकोविदम् ११३। गच्छ मित्र पुनस्तत्र यत्नेन महता च ताम् । शीघ्रमानय भद्रं ते मद्वाक्यानि निवेद्य च ११४। अरण्ये किं तपस्यंत्या गतिरन्या विचिंतिता । श्रुता दृष्टाथ वा मत्तो यन्नागच्छसि जानकि ११५। त्वदिच्छया त्वमेवेतो गतारण्यं मुनिप्रियम् । पूजिता मुनिपत्न्यस्ता दृष्टा मुनिगणास्त्वया ११६। पूर्णो मनोरथस्तेऽद्य किं नागच्छसि भामिनि । न दोषं मयि पश्येस्त्वं स्वात्मेच्छाया विलोकनात् ११७। गत्वा गत्वाथ वामोरु पतिरेव गतिः स्त्रियाः । निर्गुणोपि गुणांभोधिः किंपुनर्मनसेप्सितः ११८। याया क्रियाकुलस्त्रीणां सासा पत्युः प्रतुष्टये । पूर्वमेवप्रतुष्टोऽहमिदानीं सुतरां त्वयि ११९। यागो जपस्तपोदानं व्रतं तीर्थं दयादिकम् । देवाश्च मयि संतुष्टे तुष्टमेतदसंशयम् १२०। शेष उवाच-। इति संदेशमादाय सीतां प्रति जगत्पतेः । आह लक्ष्मण आत्मेशमानतः प्रणयाद्धरौ १२१। सीतानयनमुद्दिश्य प्रसन्नस्त्वं यदूचिवान् । कथयिष्यामि तद्वाक्यं विनयेन समन्वितम् १२२। इत्युक्त्वा पादयोर्नत्वा रघुनाथस्य लक्ष्मणः । जगाम त्वरितः सीतां रथे तिष्ठन्महाजवे १२३। वाल्मीकिः श्रीयुतौ वीक्ष्य रामपुत्रौ महौजसौ । उवाच स्मितमाधाय मुखं कृत्वा मनोहरम् १२४। युवां प्रगायतां पुत्रौ रामचारित्रमद्भुतम् । वीणां प्रवादयंतौ च कलगानेन शोभितम् १२५। इत्यक्तौ तौ सुतौ रामचारित्रं बहुपुण्यदम् । अगायतां महाभागौ सुवाक्यपदचित्रितम् १२६। यस्मिन्धर्मविधिः साक्षात्पातिव्रत्यं तु यत्स्थितम् । भ्रातृस्नेहो महान्यत्र गुरुभक्तिस्तथैव च १२७। स्वामिसेवकयोर्यत्र नीतिर्मूर्तिमती किल । अधर्मकरशास्तिं वै यत्र साक्षाद्रघूद्वहात् १२८। तद्गानेन जगद्व्याप्तं दिवि देवा अपि स्थिताः । किन्नरा अपि यद्गानं श्रुत्वा मूर्च्छामिताः क्षणात् १२९। वीणायारणितं श्रुत्वा तालमानेन शोभितम् । निखिला परिषत्तत्र शालभं जीवचित्रिता १३०। हर्षादश्रूणिमुंचंतो रामाद्या भूमिपास्तथा । तद्गानपंचमालापमोहिताश्चित्रितोपमाः १३१। तत्र रामः सुतौ दृष्ट्वा महागानविमोहकौ । अदात्ताभ्यां सुवर्णस्य लक्षं लक्षं पृथक्पृथक् १३२। तदा दानपरं दृष्ट्वा वाल्मीकिं मुनिसत्तमम् । अब्रूतां प्रहसंतौ तौ किंचिद्वक्रभ्रुवौ ततः १३३। मुने महानयोनेन क्रियते भूमिपेन वै । यदावाभ्यां सुवर्णानि दातुमिच्छति लोभयन् १३४। प्रतिग्रहो ब्राह्मणानां शस्यते नेतरेषु वै । प्रतिग्रहपरो राजा नरकायैव कल्पते १३५। आवयोः कृपया मुक्तं राज्यं भुंक्ते महीपतिः । कथं दातुं सुवर्णानि वांछति श्रेयसांचितः १३६। इत्युक्तवंतौ तौ दृष्ट्वा वाल्मीकिः कृपयायुतः । अशंसद्युष्मत्पितरं जानीथां नीतिवित्तमौ १३७। इति श्रुत्वा मुनेर्वाक्यं बालकौ नृपपादयोः । लग्नौ विनयसंयुक्तौ मातृभक्त्यातिनिर्मलौ १३८। रामो बालौ दृढं स्वांगे परिरभ्य मुदान्वितः । मेने स्त्रियास्तदा धर्मौ मूर्तिमंतावुपस्थितौ १३९। सभापि रामसुतयोर्वीक्ष्य वक्त्रे मनोरमे । जानकीपतिभक्तित्वं सत्यं मेने मुनीश्वर १४०। इति शेषमुखप्रोक्तं श्रुत्वा वात्स्यायनोऽब्रवीत् । रामायणं श्रोतुमनाः सर्वधर्मसमन्वितम् १४१। वात्स्यायन उवाच। कस्मिन्काले कृतं स्वामिन्रामायणमिदं महत् । कस्माच्चकार किन्तत्र वर्णनं तद्वदस्व मे १४२। शेष उवाच-। एकदा गतवान्विप्रो वाल्मीकिर्विपिनं महत् । यत्र तालास्तमालाश्च किंशुका यत्र पुष्पिताः १४३। केतकी यत्र रजसा कुर्वती सौरभं वनम् । शशिप्रभेव महती दृश्यते शुभ्रकर्णभृत् । चंपकोबकुलश्चापि कोविदारः कुरंटकः १४४। अनेके पुष्पिता यत्र पादपाः शोभने वने । कोकिलानां विरावेण षट्पदानां च शब्दितैः १४५। संघुष्टं सर्वतो रम्यं मनोहरवयोन्वितम् । तत्र क्रौंचयुगं रम्यं कामबाणप्रपीडितम् १४६। परस्परं प्रहृषितं रेमे स्निग्धतया स्थितम् । तदा व्याधः समागत्य तयोरेकं मनोहरम् १४७। अवधीन्निर्दयः कश्चिन्मांसास्वादनलोलुपः । तदा क्रौंची व्याधहतं स्वपतिं वीक्ष्य दुःखिता १४८। विललाप भृशं दुःखान्मुंचंती रावमुच्चकैः । तदा मुनिः प्रकुपितो निषादं क्रौंचघातकम् १४९। शशाप वार्युपस्पृश्य सरितः पावनं शुभम् । मा निषाद प्रतिष्ठां त्वमगमः शाश्वतीः समाः १५०। यत्क्रौंचपक्षिणोरेकमवधीः काममोहितम् । तदा प्रबंधं श्लोकस्य जातं मत्वा ह्यनुद्विजाः १५१। ऊचुर्मुनिं प्रहृष्टास्ते शंसंतः साधुसाध्विति । स्वामिञ्छापोदिते वाक्ये भारतीश्लोकमातनोत् १५२। अत्यंतं मोहनो जातः श्लोकोऽयं मुनिसत्तम । तदा मुनिः प्रहृष्टात्मा बभूव वाडवर्षभ । तस्मिन्काले समागत्य ब्रह्मा पुत्रैः समन्वितः १५३। वचो जगाद वाल्मीकिं धन्योसि त्वं मुनीश्वर । भारती त्वन्मुखे स्थित्वा श्लोकत्वं समपद्यत १५४। तस्माद्रामायणं रम्यं कुरुष्व मधुराक्षरम् । येन ते विमला कीर्तिराकल्पांतं भविष्यति १५५। धन्या सैव मुखे वाणी रामनाम्ना समन्विता । अन्या कामकथा नॄणां जनयत्येव पातकम् १५६। तस्मात्कुरुष्व रामस्य चरितं लोकविश्रुतम् । येन स्यात्पापिनां पापहानिरेव पदेपदे १५७। इत्युक्त्वांतर्दधे स्रष्टा सर्वदेवैः समन्वितः । ततः सचिंतयामास कथं रामायणं भवेत् १५८। तदा ध्यानपरो जातो नदीतीरे मनोरमे । तस्य चेतस्यथो रामः प्रादुर्भूतो मनोहरः १५९। नीलोत्पलदलश्यामं रामं राजीवलोचनम् । निरीक्ष्य तस्य चरितं भूतंभाविभवच्च यत् १६०। तदात्यंतं मुदं प्राप्तो रामायणमथासृजत् । मनोरमपदैर्युक्तं वृत्तैर्बहुविधैरपि १६१। षट्कांडानि सुरम्याणि यत्र रामायणेऽनघ । बालमारण्यकं चान्यत्किष्किंधा सुंदरं तथा १६२। युद्धमुत्तरमन्यच्च षडेतानि महामते । शृणुयाद्यो नरः पुण्यात्सर्वपापैः प्रमुच्यते १६३। तत्र बाले तु संतुष्टः पुत्रेष्ट्या चतुरस्सुतान् । प्राप पंक्तिरथः साक्षाद्धरिं ब्रह्मसनातनम् १६४। स कौशिकमखं गत्वा सीतामुद्वाह्य भार्गवम् । आगत्य पुरमुत्कृष्टो यौवराज्यप्रकल्पनम् १६५। मातृवाक्याद्वनं प्रागाद्गंगामुत्तीर्य पर्वतम् । चित्रकूटं महिलया लक्ष्मणेन समन्वितः १६६। भरतस्तं वने श्रुत्वा जगाम भ्रातरं नयी । तमप्राप्य स्वयं नंदिग्रामे वासमचीकरत् १६७। बालमेतच्छृणुष्वान्यदारण्यकसमुद्भवम् । मुनीनामाश्रमे वासस्तत्र तत्रोपवर्णनम् १६८। नासाच्छेदः शूर्पणख्याः खरदूषणनाशनम् । मायामारीचहननं दैत्याद्रामापहारणम् १६९। वने विरहिणा भ्रांतं मनुष्यचरितं भृतम् । कबंधप्रेक्षणं तत्र पम्पायां गमनं तथा १७०। हनूमता संगमनमित्येतद्वनसंज्ञितम् । अपरं च शृणु मुने संक्षिप्य कथयाम्यहम् १७१। सप्ततालप्रभेदश्च वालेर्मारणमद्भुतम् । सुग्रीवे राज्यदानं च नगवर्णनमित्युत १७२। लक्ष्मणात्कर्मसंदेशः सुग्रीवस्य विवासनम् । तथा सैन्यसमुद्देशः सीतान्वेषणमप्युत १७३। संपातिप्रेक्षणं तत्र वारिधेर्लंघनं तथा । परतीरे कपिप्राप्तिः कैष्किंधं कांडमद्भुतम् १७४। सुंदरं शृणु कांडं वै यत्र रामकथाद्भुता । प्रतिगेहे प्रति भ्रांतिः कपेश्चित्रस्य दर्शनम् १७५। सीतासंदर्शनं तत्र जानक्याभाषणं तथा । वनभंगः प्रकुपितैर्बंधनं वानरस्य च १७६। ततो लंकाप्रज्वलनं वानरैः संगतिस्ततः । रामाभिज्ञानदानं च सैन्यप्रस्थानमेव च १७७। समुद्रे सेतुकरणं शुकसारणसंगतिः । इति सुंदरमाख्यातं युद्धे सीतासमागमः १७८। उत्तरे ऋषिसंवादो यज्ञप्रारंभ एव च । तत्रानेका रामकथाः शृण्वतां पापनाशकाः १७९। इति षट्कांडमाख्यातं ब्रह्महत्यापनोदनम् । संक्षेपतो मया तुभ्यमाख्यातं सुमनोहरम् १८०। चतुर्विंशतिसाहस्रं षट्कांडपरिचिह्नितम् । तद्वै रामायणं प्रोक्तं महापातकनाशनम् १८१। तच्छ्रुत्वा राघवः प्रीतः पुत्रावाधाय चासने । दृढं तौ परिरभ्याथ सीतां सस्मार वल्लभाम् १८२। इति श्रीपद्मपुराणे पातालखण्डे शेषवात्स्यायनसंवादे रामाश्वमेधे। रामायणगानंनाम षट्षष्टितमोऽध्यायः ६६।

śeṣa uvāca| kathitau vai sumatinā vālmīkerāśrame śiśū | putrau svīyāviti jñātvā vālmīkiṃ prati saṃjagau 1| śrīrāma uvāca| kau śiśū mama sārūpyadhārakau balināṃ varau | kimarthaṃ tiṣṭhatastatra dhanurvidyāviśāradau 2| amātyakathitau śrutvā vismayo mama jāyate | yau śatrughnaṃ hanūmaṃtaṃ līlayāṃga babaṃdhatuḥ 3| tasmācchaṃsa mune sarvaṃ bālayośca viceṣṭitam | yathā me paramā prītirbhavatyevamabhīpsitā 4| iti tatkathitaṃ śrutvā rājarājasya dhīmataḥ | uvāca paramaṃ vākyaṃ spaṣṭākṣarasamanvitam 5| vālmīkiruvāca| tavāṃtaryāmiṇo nṝṇāṃ kathaṃ jñānaṃ ca no bhavet | tathāpi kathayāmyatra tava saṃtoṣahetave 6| rājanyau bālakau mahyamāśrame balināṃ varau | tvatsārūpyadharau svāṃgamanoharavapurdharau 7| tvayā yadā vane tyaktā jānakī vai nirāgasī | aṃtarvatnī vane ghore vilapaṃtī muhurmuhuḥ 8| kurarīmiva duḥkhārtāṃ vīkṣyāhaṃ tava vallabhām | janakasya sutāṃ puṇyāmāśrame tvānayaṃ tadā 9| tasyāḥ parṇakuṭīramyā racitā muniputrakaiḥ | tasyāmasūta putrau dvau bhāsayaṃtau diśo daśa 10| tayorakaravaṃ nāma kuśo lava iti sphuṭam | vavṛdhāte'niśaṃ tatra śuklapakṣe yathā śaśī 11| kālenopanayādyāni sarvāṇi kṛtavānaham | vedānsāṃgānahaṃ sarvāngrāhayāmāsa bhūpate 12| sarvāṇi sarahasyāni śṛṇuṣva mukhato mama | āyurvedaṃ dhanurvidyāṃ śastravidyāṃ tathaiva ca 13| vidyāṃ jālaṃdharīṃ cātha saṃgītakuśalau kṛtau | gaṃgākūle gāyamānau latākuṃjavaneṣu ca 14| caṃcalau calacittau tau sarvavidyāviśāradau | tadāhamatisaṃtoṣaṃ prāptaścāhaṃ raghūttama 15| dattvā sarvāṇi cāstrāṇi mastake nihitaḥ karaḥ | atīvagānakuśalau dṛṣṭvā lokā visiṣmire | ṣaḍjamadhyamagāṃdhārasvarabhedaviśāradau 16| tathāvidhau vilokyāhaṃ gāpayāmi manoharam | bhaviṣyajñānayogācca kṛtaṃ rāmāyaṇaṃ śubham 17| mṛdaṃgapaṇavādyādi yaṃtravīṇāviśāradau | vanevane ca gāyaṃtau mṛgapakṣivimohakau 18| adbhutaṃ gītamādhuryaṃ tava rāmakumārayoḥ | śrotuṃ tau varuṇo bālā vā nināya vibhāvarīm 19| manoharavayorūpau gānavidyābdhipāragau | kumārau jagadustatra lokeśādeśataḥ kalam 20| paramaṃ madhuraṃ ramyaṃ pavitraṃ caritaṃ tava | śuśrāva varuṇaḥ sārddhaṃ kuṭuṃbena ca gāyakaiḥ 21| śṛṇvannaiva gatastṛptiṃ mitreṇa varuṇaḥ saha | sudhāto'pi paraṃ svāducaritaṃ raghunaṃdana 22| gānānaṃdamahālobha hṛtaprāṇeṃdriyakriyaḥ | pratyāgaṃtuṃ dideśāsau kumārau na hi tāvakau 23| ramaṇīya mahābhogairlobhitāvapi bālakau | calitau na guroścātmamātuḥ pādāṃbujasmṛteḥ 24| ahaṃ cāpi gataḥ paścādvaruṇālayamuttamam | varuṇaḥ premasahitaḥ pūjāṃ cakre mama prabho 25| pṛcchate janmakarmādi sarvajñāyāpi bālayoḥ | varuṇāyābruvaṃ sarvaṃ janmavidyādyupāgamam 26| śrutvā sītāsutau devaḥ sa cakreṃbarabhūṣaṇaiḥ | devadattamiti grāhyamiti madvākyagauravāt 27| āhṛtaṃ rājaputrābhyāṃ yaddattaṃ varuṇena tat | prasannena tayorvādyagānavidyāvayoguṇaiḥ | tato māmabravītsītāmuddiśya varuṇaḥ kṛtī 28| sītāpati vratādhuryā rūpaśīlavayonvitā | vīraputrā mahābhāgā tyāgaṃ nārhati karhicit 29| mahatī hāniretasyāstyāge hi raghunaṃdana | siddhīnāṃ paramāsiddhireṣā te hyanapāyinī 30| pāmarairmahimānāsyā jñāyate yadi dūṣitaiḥ | kā hānistāvatā rāma puṇyaśravaṇakīrtana 31| asmatsākṣikametasyāḥ pāvanaṃ caritaṃ sadā | sadyaste siddhimāyāṃti ye sītāpadaciṃtakāḥ 32| yasyāḥ saṃkalpamātreṇa janmasthitilayādikāḥ | bhavaṃti jagatāṃ nityaṃ vyāpārā aiśvarā amī 33| sītā mṛtyuḥsudhā ceyaṃ tapatyeṣā ca varṣati | svargo mokṣastapo yogo dānaṃ ca tava jānakī 34| brahmāṇaṃ śivamanyāṃśca lokapālānmadādikān | karotyeṣā karotyeva nānyā sītā tava priyā 35| tvaṃ pitā sarvalokānāṃ sītā ca jananītyataḥ | kudṛṣṭiratra tu kṣemayogyā na tava karhicit 36| vetti sītāṃ sadā śuddhāṃ sarvajño bhagavānsvayam | bhavānapi sutāṃ bhūmeḥ prāṇādapi garīyasīm 37| ādartavyā tvayā tasmātpriyā śuddheti jānakī | na ca śāpaparābhūtiḥ sītāyāṃ tvayi vā vibho 38| imāni mama vākyāni vācyāni jagatāṃ patim | rāmaṃ prati tvayā sākṣādvālmīke munisattama 39| ityukto varuṇenāhaṃ sītāsaṃgrahakāraṇāt | evameva hi sarvaiśca lokapālairapi prabho 40| śrutaṃ rāmāyaṇodgānaṃ putrābhyāṃ te surāsuraiḥ | gaṃdharvairapi sarvaiśca kautukāviṣṭamānasaiḥ 41| prasannā eva sarve'pi praśaśaṃsuḥ sutau ca te | trailokyaṃ mohitaṃ tābhyāṃ rūpagānavayoguṇaiḥ 42| dattaṃ yallokapālaistu sutābhyāṃ svīkṛtaṃ hi tat | ṛṣibhiśca varā ābhyāmanyebhyaḥ kīrtireva ca 43| ekarāmaṃ jagatsarvaṃ pūrvaṃ munivilokitam | trirāmamadhunā jāṃtaṃ sutābhyāṃ tekhilekṣitam 44| ekakāmaparāmūrtirloke pūrvamavekṣitā | kāmaiścaturbhiradyāyaṃ jāyate ca yatastataḥ 45| sarvatrānyatra rājeṃdra rāmaputrau kuśīlavau | gīyate atra saṃkocaḥ kiṃ kṛto viduṣi tvayi 46| kṛteṣu tava sarveṣu śrūyate mahatī stutiḥ | tyāgādanyatra sītāyāḥ puṇyaślokaśiromaṇe 47| tvayā trailokyanāthena gārhasthyamanukurvatā | aṃgīkāryau sutau rāmavidyāśīlaguṇānvitau 48| na tau svāṃ mātaraṃ hitvā sthāsyato'bhavadaṃtike | jananyā sahitau tasmādākāryau bhavatā sutau 49| datta eva tayedānīṃ senāsaṃjīvanātpunaḥ | pratyayaḥ sarvalokānāṃ pāvanaḥ patatāmapi 50| nājñātaṃ tena cāsmākaṃ nāmarāṇāṃ ca mānada | śuddhau tasyāstu lokānāṃ yannaṣṭaṃ tadiha dhruvam 51| śeṣa uvāca| iti vālmīkinā rāmaḥ sarvajño'pyavabodhitaḥ | stutvā natvā ca vālmīkiṃ pratyuvāca sa lakṣmaṇam 52| gaccha tātādhunā sītāmānetuṃ dharmacāriṇīm | saputrāṃ rathamāsthāya sumaṃtrasahitaḥ sakhe 53| śrāvayitvā mamemāni muneśca vacanānyapi | saṃbodhya ca purīmetāṃ sītāṃ pratyānayāśu tām 54| lakṣmaṇa uvāca| yāsyāmi tava saṃdeśātsarveṣāṃ naḥ prabhorvibho | devyā yāsyati ceddeva yātrā me saphalā tataḥ 55| mayi sāmābhyasūyaiva pūrvadoṣavaśātsatī | anāgatāyāṃ tasyāṃ tu kṣamasvāgaṃtukaṃ mama 56| ityuktvā lakṣmaṇo rāmaṃ rathe sthitvā nṛpājñayā | sumitramuniśiṣyābhyāṃ yuto'gādbhūmijāśramam 57| kathaṃ prasādanīyā syātsītā bhagavatī mayā | pūrvadoṣaṃ vijānaṃtī rāmādhīnasya me sadā 58| evaṃ saṃciṃtayannaṃtarharṣasaṃkoca madhyagaḥ | lakṣmaṇaḥ prāpa sītāyā āśramaṃ śramanāśanam 59| rathātsothāvaruhyārādaśruruddhavilocanaḥ | ārye pūjye bhagavati śubhe iti vadanmuhuḥ 60| papāta pādayostasyā vepamānākhilāṃgakaḥ | utthāpitastayā devyā prītivihvalayā sa ca 61| kimarthamāgataḥ saumya vanaṃ munijanapriyam | āste sa kuśalī devaḥ kausalyāśuktimauktikaḥ 62| aroṣo mayi kaścitsa kīrtyā kevalayādṛtaḥ | kīrtyate sarvalokaiśca kalyāṇaguṇasāgaraḥ 63| akīrtibhītimāpannastyaktuṃ māṃ tvāṃ niyuktavān | yadi tataśca lokeṣu kīrtistasyāmalābhavat 64| mṛtvāpi patisatkīrtiṃ kurvaṃtyā me hi susthirā | patisāmīpyamevāśu bhūyādeva hi devara 65| tyaktayāpi mayā tena nāsau tyakto manāgapi | phalaṃ hi sādhanāyattaṃ hetuḥ phalavaśo na tu 66| kausalyāśalyaśūnyāsau kṛpāpūrṇā sadā mayi | āste kuśalinī yasyāḥ putrastrailokyapālakaḥ 67| sarve kuśalinaḥ saṃti bharatādyāśca bāṃdhavāḥ | sumitrā ca mahābhāgā yasyāḥ prāṇādahaṃ priyā 68| madvatkiṃ tvamapi tyaktaḥ sarvalokeṣu kīrtaye | rājñaḥ kiṃ dustyajaṃ tasya svātmāpi yasya na priyaḥ 69| ityevaṃ bahudhā pṛṣṭastayā rāmānujaḥ satām | uvāca kuśalī devaḥ kuśalaṃ tvayi pṛcchati 70| kausalyā ca sumitrā ca yāścānyā rājayoṣitaḥ | papracchuḥ kuśalaṃ devi prītyā tvāmāśiṣā saha 71| kuśalapraśnapūrvaṃ hi tava pādābhivaṃdanam | nivedayāmi śatrughna bharatābhyāṃ kṛtaṃ śubhe 72| gurubhirgurupatnībhiḥ sarvābhirapi te śubhe | dattāśīḥ kuśalapraśnaḥ kṛtaśca tvayi jānaki 73| ākārayati devastvāṃ nirvyalīkena cātmavān | alabhyānyaratistvatto'nyatra sarvatra bhāmini 74| śūnyā eva diśaḥ sarvāstvāṃ vinā janakātmaje | paśyanroditi nātho no rodayannitarānapi 75| yatra devi sthitāsi tvaṃ nityaṃ smarati rāghavaḥ | aśūnyaṃ tu tamevāsau manyamāno videhaje 76| dhanyo'yamāśramo jāto vālmīkeryatra jānakī | kālaṃ kṣapati vārtābhirmadīyābhirvadanniti 77| uktavānyadrudankiṃcitsvāmī nastvayi tacchṛṇu | vyaktībhavati vakturyaddhṛdgataṃ tadasaṃśayam 78| lokā vadaṃti māmeva sarveṣāmīśvareśvaram | ahaṃ tvadṛṣṭamevaiṣāṃ svataṃtraṃ kāraṇaṃ bruve 79| adṛṣṭameva kāryeṣu sarveśo'pyanugacchati | īśanīyāḥ kuto naitadanvīyuḥ sukhaduḥkhayoḥ 80| dhanurbhaṃge matibhraṃśe kaikayyā maraṇe pituḥ | araṇyagamane tatra haraṇe tava vāridheḥ 81| taraṇe rakṣasāṃ bharturmāraṇe'pi raṇeraṇe | sahāyībhavane mahyamṛkṣavānararakṣasām 82| lābhe tava pratijñāyāḥ satyatve ca satīmaṇe | punaḥ svabaṃdhusaṃbaṃdhe rājyaprāptau ca bhāmini 83| punaḥ priyāviyoge ca kāraṇaṃ yadavāraṇam | prasīdati tadevādya saṃyoge punarāvayoḥ 84| vedo'nyathā kṛto yena lokotpatti layau yataḥ | lokānanugatastasmātkāraṇaṃ prathamaṃ tvaham 85| adṛṣṭamanuvartaṃte lokāḥ saṃpratibodhakāḥ | bhogena jīryate'dṛṣṭaṃ tattadbhuktaṃ tvayā vane 86| sneho'kāraṇakaḥ sīte vardhamāno mama tvayi | lokādṛṣṭe tiraskṛtya tvāmāhvayata ādarāt 87| śaṅkitenāpi doṣeṇa snehanairmalyamajjanam | bhavatīti sa vai śuddha āsvādyo vibudhaiḥ sadā 88| snehaśuddhiriyaṃ bhadre kṛtā me tvayi nānyathā | maṃtavyaṃ rakṣito'pyeṣa lokaḥ śiṣṭānuvartinā 89| āvayorniṃdayā devi sarvāvasthā suśuddhaye | loko naśyeddhi saṃmūḍhaścaritairmahatāmayam 90| āvayorujjvalā kīrtirāvayorujjvalo rasaḥ | āvayorujjvalau vaṃśāvāvayorujjvalāḥ kriyāḥ 91| bhaveyurāvayoḥ kīrtirgāyakā ujjvalā bhuvi | āvayorbhaktimaṃto ye te yāṃtyaṃte bhavāṃbudheḥ 92| ityuktā bhavatī tena prīyamāṇena te guṇaiḥ | patyuḥ pādāṃbuje draṣṭuṃ karotu sadayaṃ manaḥ 93| vāsāṃsi ramaṇīyāni bhūṣaṇāni mahāṃti ca | aṃgarāgastathā gaṃdhā manojñāstvayi yojitāḥ 94| ratho dāsyaśca rāmeṇa preṣitā utsavāyate | chatraṃ ca cāmare śubhre gajā aśvāśca śobhane 95| stūyamānā dvijaśreṣṭhaiḥ sūtamāgadhabaṃdibhiḥ | vaṃdyamānā purastrībhiḥ sevyamānā ca yoddhṛbhiḥ 96| puṣpaiḥ saṃchādyamānā ca devīdevāṃganādibhiḥ | dhanāni dadatī tebhyo dvijātibhyo yathepsitam 97| gajārūḍhau kumārau ca puraskṛtya janeśvarī | mayānugamyamānā ca gacchāyodhyāṃ nijāṃ purīm 98| tvayi tatra gatāyāṃ tu saṃgatāyāṃ priyeṇa te | sarvāsāṃ rājanārīṇāmāgatānāṃ ca sarvaśaḥ 99| sarvāsāmṛṣipatnīnāṃ kausalānāṃ tathaiva ca | maṃgalairvādyagītādyairbhavatvadya mahotsavaḥ 100| śeṣa uvāca-| itivijñāpanāṃ devī śrutvā sītā tamāha sā | nāhaṃ kīrtikarī rājño hyapakīrtiḥ svayaṃ tvaham 101| kiṃ mayā tasya sādhyaṃ syāddharmakāmārthaśūnyayā | satyevaṃ bhavatāṃ bhūpe ko viśvāso niraṃkuśe 102| pratyakṣā vā parokṣā vā bharturdoṣā manaḥsthitāḥ | na vācyā jātu mādṛśyā kalyāṇakulajātayā 103| pāṇigrahaṇakāle me yadrūpo hṛdaye sthitaḥ | tadrūpo hṛdayānnāsau kadācidapasarpati 104| lakṣmaṇemau kumārau me tattejoṃśasamudbhavau | vaṃśāṃkurau mahāśūrau dhanurvidyāviśāradau 105| nītvā pituḥ samīpaṃ tu lālanīyau prayatnataḥ | tapasārādhayiṣyāmi rāmaṃ kāmamiha sthitā 106| vācyaṃ tvayā mahābhāga pūjyapādābhivaṃdanam | sarvebhyaḥ kuśalaṃ cāpi gatveto madapekṣayā 107| putrau samādiśatsītā gacchataṃ pituraṃtikam | śuśrūṣaṇīya evāsau bhavadbhyāṃ svapadapradaḥ 108| ājñaptāvapyanicchaṃtau tau kumārau kuśīlavau | vālmīkivacanāttatra jagmatuśca salakṣmaṇau 109| vālmīkereva pādābjasamīpaṃ tatsutau gatau | lakṣmaṇo'pi vavaṃde taṃ gatvā bālakasaṃyutaḥ 110| vālmīkirlakṣmaṇastau tu kumārau militā amī | sabhāyāṃ saṃsthitaṃ rāmaṃ jñātvā te jagmurutsukāḥ 111| lakṣmaṇaḥ praṇipatyātha sītāvākyādisarvaśaḥ | kathayāmāsa rāmāya harṣaśokayutaḥ sudhīḥ 112| sītāsaṃdeśavākyebhyo rāmo mūrcchāṃ samanvabhūt | saṃjñāmavāpya covāca lakṣmaṇaṃ nayakovidam 113| gaccha mitra punastatra yatnena mahatā ca tām | śīghramānaya bhadraṃ te madvākyāni nivedya ca 114| araṇye kiṃ tapasyaṃtyā gatiranyā viciṃtitā | śrutā dṛṣṭātha vā matto yannāgacchasi jānaki 115| tvadicchayā tvameveto gatāraṇyaṃ munipriyam | pūjitā munipatnyastā dṛṣṭā munigaṇāstvayā 116| pūrṇo manorathaste'dya kiṃ nāgacchasi bhāmini | na doṣaṃ mayi paśyestvaṃ svātmecchāyā vilokanāt 117| gatvā gatvātha vāmoru patireva gatiḥ striyāḥ | nirguṇopi guṇāṃbhodhiḥ kiṃpunarmanasepsitaḥ 118| yāyā kriyākulastrīṇāṃ sāsā patyuḥ pratuṣṭaye | pūrvamevapratuṣṭo'hamidānīṃ sutarāṃ tvayi 119| yāgo japastapodānaṃ vrataṃ tīrthaṃ dayādikam | devāśca mayi saṃtuṣṭe tuṣṭametadasaṃśayam 120| śeṣa uvāca-| iti saṃdeśamādāya sītāṃ prati jagatpateḥ | āha lakṣmaṇa ātmeśamānataḥ praṇayāddharau 121| sītānayanamuddiśya prasannastvaṃ yadūcivān | kathayiṣyāmi tadvākyaṃ vinayena samanvitam 122| ityuktvā pādayornatvā raghunāthasya lakṣmaṇaḥ | jagāma tvaritaḥ sītāṃ rathe tiṣṭhanmahājave 123| vālmīkiḥ śrīyutau vīkṣya rāmaputrau mahaujasau | uvāca smitamādhāya mukhaṃ kṛtvā manoharam 124| yuvāṃ pragāyatāṃ putrau rāmacāritramadbhutam | vīṇāṃ pravādayaṃtau ca kalagānena śobhitam 125| ityaktau tau sutau rāmacāritraṃ bahupuṇyadam | agāyatāṃ mahābhāgau suvākyapadacitritam 126| yasmindharmavidhiḥ sākṣātpātivratyaṃ tu yatsthitam | bhrātṛsneho mahānyatra gurubhaktistathaiva ca 127| svāmisevakayoryatra nītirmūrtimatī kila | adharmakaraśāstiṃ vai yatra sākṣādraghūdvahāt 128| tadgānena jagadvyāptaṃ divi devā api sthitāḥ | kinnarā api yadgānaṃ śrutvā mūrcchāmitāḥ kṣaṇāt 129| vīṇāyāraṇitaṃ śrutvā tālamānena śobhitam | nikhilā pariṣattatra śālabhaṃ jīvacitritā 130| harṣādaśrūṇimuṃcaṃto rāmādyā bhūmipāstathā | tadgānapaṃcamālāpamohitāścitritopamāḥ 131| tatra rāmaḥ sutau dṛṣṭvā mahāgānavimohakau | adāttābhyāṃ suvarṇasya lakṣaṃ lakṣaṃ pṛthakpṛthak 132| tadā dānaparaṃ dṛṣṭvā vālmīkiṃ munisattamam | abrūtāṃ prahasaṃtau tau kiṃcidvakrabhruvau tataḥ 133| mune mahānayonena kriyate bhūmipena vai | yadāvābhyāṃ suvarṇāni dātumicchati lobhayan 134| pratigraho brāhmaṇānāṃ śasyate netareṣu vai | pratigrahaparo rājā narakāyaiva kalpate 135| āvayoḥ kṛpayā muktaṃ rājyaṃ bhuṃkte mahīpatiḥ | kathaṃ dātuṃ suvarṇāni vāṃchati śreyasāṃcitaḥ 136| ityuktavaṃtau tau dṛṣṭvā vālmīkiḥ kṛpayāyutaḥ | aśaṃsadyuṣmatpitaraṃ jānīthāṃ nītivittamau 137| iti śrutvā munervākyaṃ bālakau nṛpapādayoḥ | lagnau vinayasaṃyuktau mātṛbhaktyātinirmalau 138| rāmo bālau dṛḍhaṃ svāṃge parirabhya mudānvitaḥ | mene striyāstadā dharmau mūrtimaṃtāvupasthitau 139| sabhāpi rāmasutayorvīkṣya vaktre manorame | jānakīpatibhaktitvaṃ satyaṃ mene munīśvara 140| iti śeṣamukhaproktaṃ śrutvā vātsyāyano'bravīt | rāmāyaṇaṃ śrotumanāḥ sarvadharmasamanvitam 141| vātsyāyana uvāca| kasminkāle kṛtaṃ svāminrāmāyaṇamidaṃ mahat | kasmāccakāra kintatra varṇanaṃ tadvadasva me 142| śeṣa uvāca-| ekadā gatavānvipro vālmīkirvipinaṃ mahat | yatra tālāstamālāśca kiṃśukā yatra puṣpitāḥ 143| ketakī yatra rajasā kurvatī saurabhaṃ vanam | śaśiprabheva mahatī dṛśyate śubhrakarṇabhṛt | caṃpakobakulaścāpi kovidāraḥ kuraṃṭakaḥ 144| aneke puṣpitā yatra pādapāḥ śobhane vane | kokilānāṃ virāveṇa ṣaṭpadānāṃ ca śabditaiḥ 145| saṃghuṣṭaṃ sarvato ramyaṃ manoharavayonvitam | tatra krauṃcayugaṃ ramyaṃ kāmabāṇaprapīḍitam 146| parasparaṃ prahṛṣitaṃ reme snigdhatayā sthitam | tadā vyādhaḥ samāgatya tayorekaṃ manoharam 147| avadhīnnirdayaḥ kaścinmāṃsāsvādanalolupaḥ | tadā krauṃcī vyādhahataṃ svapatiṃ vīkṣya duḥkhitā 148| vilalāpa bhṛśaṃ duḥkhānmuṃcaṃtī rāvamuccakaiḥ | tadā muniḥ prakupito niṣādaṃ krauṃcaghātakam 149| śaśāpa vāryupaspṛśya saritaḥ pāvanaṃ śubham | mā niṣāda pratiṣṭhāṃ tvamagamaḥ śāśvatīḥ samāḥ 150| yatkrauṃcapakṣiṇorekamavadhīḥ kāmamohitam | tadā prabaṃdhaṃ ślokasya jātaṃ matvā hyanudvijāḥ 151| ūcurmuniṃ prahṛṣṭāste śaṃsaṃtaḥ sādhusādhviti | svāmiñchāpodite vākye bhāratīślokamātanot 152| atyaṃtaṃ mohano jātaḥ śloko'yaṃ munisattama | tadā muniḥ prahṛṣṭātmā babhūva vāḍavarṣabha | tasminkāle samāgatya brahmā putraiḥ samanvitaḥ 153| vaco jagāda vālmīkiṃ dhanyosi tvaṃ munīśvara | bhāratī tvanmukhe sthitvā ślokatvaṃ samapadyata 154| tasmādrāmāyaṇaṃ ramyaṃ kuruṣva madhurākṣaram | yena te vimalā kīrtirākalpāṃtaṃ bhaviṣyati 155| dhanyā saiva mukhe vāṇī rāmanāmnā samanvitā | anyā kāmakathā nṝṇāṃ janayatyeva pātakam 156| tasmātkuruṣva rāmasya caritaṃ lokaviśrutam | yena syātpāpināṃ pāpahānireva padepade 157| ityuktvāṃtardadhe sraṣṭā sarvadevaiḥ samanvitaḥ | tataḥ saciṃtayāmāsa kathaṃ rāmāyaṇaṃ bhavet 158| tadā dhyānaparo jāto nadītīre manorame | tasya cetasyatho rāmaḥ prādurbhūto manoharaḥ 159| nīlotpaladalaśyāmaṃ rāmaṃ rājīvalocanam | nirīkṣya tasya caritaṃ bhūtaṃbhāvibhavacca yat 160| tadātyaṃtaṃ mudaṃ prāpto rāmāyaṇamathāsṛjat | manoramapadairyuktaṃ vṛttairbahuvidhairapi 161| ṣaṭkāṃḍāni suramyāṇi yatra rāmāyaṇe'nagha | bālamāraṇyakaṃ cānyatkiṣkiṃdhā suṃdaraṃ tathā 162| yuddhamuttaramanyacca ṣaḍetāni mahāmate | śṛṇuyādyo naraḥ puṇyātsarvapāpaiḥ pramucyate 163| tatra bāle tu saṃtuṣṭaḥ putreṣṭyā caturassutān | prāpa paṃktirathaḥ sākṣāddhariṃ brahmasanātanam 164| sa kauśikamakhaṃ gatvā sītāmudvāhya bhārgavam | āgatya puramutkṛṣṭo yauvarājyaprakalpanam 165| mātṛvākyādvanaṃ prāgādgaṃgāmuttīrya parvatam | citrakūṭaṃ mahilayā lakṣmaṇena samanvitaḥ 166| bharatastaṃ vane śrutvā jagāma bhrātaraṃ nayī | tamaprāpya svayaṃ naṃdigrāme vāsamacīkarat 167| bālametacchṛṇuṣvānyadāraṇyakasamudbhavam | munīnāmāśrame vāsastatra tatropavarṇanam 168| nāsācchedaḥ śūrpaṇakhyāḥ kharadūṣaṇanāśanam | māyāmārīcahananaṃ daityādrāmāpahāraṇam 169| vane virahiṇā bhrāṃtaṃ manuṣyacaritaṃ bhṛtam | kabaṃdhaprekṣaṇaṃ tatra pampāyāṃ gamanaṃ tathā 170| hanūmatā saṃgamanamityetadvanasaṃjñitam | aparaṃ ca śṛṇu mune saṃkṣipya kathayāmyaham 171| saptatālaprabhedaśca vālermāraṇamadbhutam | sugrīve rājyadānaṃ ca nagavarṇanamityuta 172| lakṣmaṇātkarmasaṃdeśaḥ sugrīvasya vivāsanam | tathā sainyasamuddeśaḥ sītānveṣaṇamapyuta 173| saṃpātiprekṣaṇaṃ tatra vāridherlaṃghanaṃ tathā | paratīre kapiprāptiḥ kaiṣkiṃdhaṃ kāṃḍamadbhutam 174| suṃdaraṃ śṛṇu kāṃḍaṃ vai yatra rāmakathādbhutā | pratigehe prati bhrāṃtiḥ kapeścitrasya darśanam 175| sītāsaṃdarśanaṃ tatra jānakyābhāṣaṇaṃ tathā | vanabhaṃgaḥ prakupitairbaṃdhanaṃ vānarasya ca 176| tato laṃkāprajvalanaṃ vānaraiḥ saṃgatistataḥ | rāmābhijñānadānaṃ ca sainyaprasthānameva ca 177| samudre setukaraṇaṃ śukasāraṇasaṃgatiḥ | iti suṃdaramākhyātaṃ yuddhe sītāsamāgamaḥ 178| uttare ṛṣisaṃvādo yajñaprāraṃbha eva ca | tatrānekā rāmakathāḥ śṛṇvatāṃ pāpanāśakāḥ 179| iti ṣaṭkāṃḍamākhyātaṃ brahmahatyāpanodanam | saṃkṣepato mayā tubhyamākhyātaṃ sumanoharam 180| caturviṃśatisāhasraṃ ṣaṭkāṃḍaparicihnitam | tadvai rāmāyaṇaṃ proktaṃ mahāpātakanāśanam 181| tacchrutvā rāghavaḥ prītaḥ putrāvādhāya cāsane | dṛḍhaṃ tau parirabhyātha sītāṃ sasmāra vallabhām 182| iti śrīpadmapurāṇe pātālakhaṇḍe śeṣavātsyāyanasaṃvāde rāmāśvamedhe| rāmāyaṇagānaṃnāma ṣaṭṣaṣṭitamo'dhyāyaḥ 66|

English translation

Śeṣa said :

1. Having come to know that the two boys in Vālmīki ’s hermitage were his sons, he (i.e. Rāma ) went to Vālmīki.

Śrī Rāma said :

2-5. Who are the two boys having my resemblance and the best among the mighty? Why do the two, skilled in archery, live there? Having heard what the minister told about them who easily bound Śatrughna and Hanūmat, I am amazed. Therefore, O sage, tell me all the deeds of the two boys, since a great, desirable delight thus comes to me.

Hearing those words of the intelligent king of kings, he (i.e. Vālmīki) spoke important words, with clear syllables.

Vālmīki said :

6-1 la. How is it that you who live in the heart of men, would not have the knowledge (of the deeds)? Yet, to delight you I am telling it now. O king, these two boys, the best among the mighty, who resemble your form, and have charming bodies like yours, (live) in my hermitage. When you abandoned in the fierce forest the pregnant, innocent Jānakī , afflicted with grief and repeatedly crying like an osprey, I saw the daughter of Janaka and brought your righteous wife to (my) hermitage. The sages’ sons constructed a lovely hut of leaves for her. In it she gave birth to the two sons illumining the ten quarters. It is clear that I named them Kuśa and Lava .

11b-15. As the moon waxes in the bright half of the month, they grew there continuously. In due course I performed all (sacraments) like the thread-ceremony. O king, I made them grasp (i.e. taught them) all the Vedas with their limbs. From my mouth they learnt all the Upaniṣads , so also Āyurveda , archery, science of (the use of) weapons, so also the lore of magic; I made them skilled in music. The two, unsteady and fickle of heart, skilled in all lores, sang on the bank of Gaṅgā and in the bowers of creepers and in groves. Then. O best of Raghus , I got the highest delight.

16-21a. Having given them all the missiles, I put my hand on their heads (i.e. I blessed them). Seeing them extremely skilled in singing and proficient in knowing the difference among the notes like the first, the fifth and the third (notes of the gamut), people were wonder-struck. Seeing them like that I made them sing charmingly. Due to my knowledge of the future, I composed the holy Rāmāyaṇa . The two, skilled in (playing upon) the tabor, musical instruments, lutes, sang in every forest and infatuated the beasts and the birds. O Rāma, the sweetness of the singing of your sons is wonderful. One night Varuṇa took the two boys to hear them. By the order of the god the two boys who have a charming age and form, who have crossed the ocean of the science of music, sang sweely there.

21b-28a. Varuṇa along with the members of his family and singers, heard your highly sweet, charming pure deeds. Having heard with Mitra your deeds sweeter than even nectar, O Rāma, Varuṇa was pleased. With the functions of his life and senses taken away by the joy of music, he did not direct (i.e. allow) your sons to come back (to the earth). The two boys, though enticed by charming, great pleasures, did not swerve, as a result of (their) remembering the feet of their teacher and their mother. I too then went to the excellent abode of Varuṇa. O lord, Varuṇa, having affection (for me), worshipped me. To Varuṇa who, though he knew everything about the birth and deeds of the two boys, too asked me (about them), I told everything about the birth of the boys and their acquisition of knowledge. Hearing that they are Sītā ’s sons, he (presented them) with garments and ornaments. To honour my words ‘the (articles) should be accepted, as they are given by a god,’ the two princes accepted whatever was given by Varuṇa who was pleased with their musical instruments, singing, knowledge, age and virtues.

28b-36. Then the fortunate Varuṇa asked me with reference to (i.e. about) Sītā: (He said:) “Sītā is at the head of chaste ladies; she is endowed with beauty and good character; she has brave sons; she is noble; she does not deserve to be abandoned. O descendant of Raghu , there is a great loss (to Rāma) in (i.e. due to) abandoning her. She is the greatest well-being of all well-beings, which never perishes. O Rāma, the hearing about and narration of the account of whom is holy, what loss is thereby if the stupid sinful persons do not realise her greatness? Her purifying behaviour is always before us. Those who reflect upon Sītā’s feet, instantly attain perfection; by the mere thought about her, these divine functions of the worlds like origin, maintenance and destruction, take place. Sitā is death; is nectar; (it is) she (who) gives heat; she sends down rain. Your Jānakī is heaven, salvation, penance, deep abstract meditation and charity. None else but your dear Sītā alone creates Brahmā , Śiva and other gods like me. You are the father of all the worlds, and Sītā is the mother. Therefore, your erroneous view about her is not at all proper for (i.e. will not at all lead to) happiness.

37-43. You, the omniscient one, the lord, yourself know that Sītā, the daughter of the Earth, who is dearer to you than your own life, is ever pure. Therefore, you should respect Jānakī who is pure and dear to you. (If you do this,) there will be no mortification of the curse for Sītā or for you. O Vālmīki, O best sage, you should actually tell these words of (i.e. uttered by) me to Rāma, the lord of the worlds.” O lord, thus was I told by Varuṇa about your receiving Sītā. I was also told in the same way by all other gods. The gods, demons, all the gandharvas also, with minds full of curiosity, have heard the recital of Rāmāyaṇa done by your two sons. All of them were pleased, and they praised your two sons. By means of their form, singing, age and virtues, they have enticed the three worlds. Whatever was given by the gods to your two sons, has been accepted. Sages (gave) them blessings; and from others they (received) fame.

44-51. Formerly the sages saw the world to be full of one Rāma (only). Now the entire world has become full of three Rāmas on account of your two sons. Formerly in the world only one form of Cupid was seen; but now with four Cupids (i.e. Cupid, Rāma, Kuśa and Lava), he will be born (i.e. will have four forms).. O lord of kings, everywhere else Kuśa and Lava are declared to be Rāma’s sons. Then why do you, a learned man, shrink (from accepting it)? O you crest-jewel among those having an auspicious fame, except in the case of your having abandoned Sitā, praise about all your deeds is heard. O Rāma, you who are the lord of the three worlds and are following a householder’s life, should accept these two sons who are endowed with knowledge, good character and virtues. They will not leave their mother and stay with you. Therefore, you should invite your sons with their mother. Now by reviving the army, she has given a pious, convincing proof to all the people—even the sinking ones (i.e. sinners) (of her purity). O you who cut off the pride (of your enemies), it is, therefore, not unknown to us or to gods. In her purity (being established), what was (supposed to be) lost for the people, is indeed (proved to be) eternal.

Śeṣa-said :

52-54. Thus Vālmīki enlightened Rāma, though he was omniscient. Praising and saluting Vālmīki, he spoke to Lakṣmaṇa : “O deer one, go, resorting to a chariot with Sumantra to bring Sītā, (my) virtuous wife, along with (our) sons. Telling her these my words and also the words of the sage and having (thus) enlightened her, quickly bring her back.”

Lakṣmaṇa said :

55-59. O supreme one, O lord of all of us, by your order I shall go. If the queen will come, then my journey will be fruitful. If the chaste one, being displeased with me for my former fault (of having abandoned her in the forest), does not come, then I, coming (back alone) should be forgiven.

Speaking thus to Rāma, Lakṣmaṇa getting with Sumitra and a disciple of the sage into the chariot by the king’s order, went to Sītā’s hermitage. ‘How should I propitiate Sītā who would know (i.e. remember) the former fault of me who always depend upon Rāma?’ Thinking like this and (oscillating) between joy and fear, Lakṣmaṇa reached Sītā’s hermitage, destroying fatigue.

60-69. Having got down from the chariot, he with his eyes (i.e. sight) checked by tears, repeatedly addressing her ‘O noble one, O revered one, O respected one, O auspicious one’, and with his entire body trembling, fell at her feet. She who was beside herself by love, caused him to rise (and said): “O dear one, why have you come to the forest dear to the sages. Is the king, the pearl from the pearl-oyster (in the form) of Kausalyā , all right? Carried away merely by his fame, is he without anger towards me? By all he is called the ocean of auspicious virtues. Entering into the fear of infamy, he appointed you to abandon me. If after that his fame has become spotless, then the fame of me who, even by dying, spread his good fame, will be very firm. O brother-in-law, let me quickly have the proximity of my husband. Though he has abandoned me, I have not, in the least, forsaken him. The fruit (effect) depends upon the means (cause); but the cause is not dependent upon the fruit. Is Kausalyā whose son is the protector of the three worlds, who is free from heart-rending grief, and who has always been full of compassion for me, all right? Are all kinsmen like Bharata all right? Is the noble Sumitrā , to whom I am dearer than her own life, all right? Have you also been abandoned like me (by the king) for his fame? What is difficult for the king, to whom his own self is not dear, to abandon (anything)?”

70-86. In this way she asked Rāma’s younger brother in many ways. He said to her: “The king is all right. He is asking about your well-being. O queen, Kauśalyā , Sumitrā and other royal ladies that there are, have with love and with blessing asked about your well-being. O you auspicious one, I report to you the salutation, preceded by a question about your wellbeing, offered to you by Śatrughna and Bharata. O Jānakī, the preceptors, and all their wives, have given you blessings and O auspicious one, have enquired about your well-being. The self-possessed one, not finding delight in anything else but you, is, truthfully inviting you, O beautiful lady. O daughter of Janaka, the lord, finding all the quarters vacant without you, weeps and makes others (us) also weep. O you born in the Videha country, he always remembers the place where you have stayed and looks upon it as occupied (by you), and says: “This hermitage of Vālmīki where Jānakī spends her time in (talking about) tidings about me, has become blessed.” Our lord, while weeping, said something more to you. Listen to it: “There is no doubt that whatever is in the heart of the speaker does find an expression. People call me alone the ford of their lord; but I say that for them the unseen (destiny) is the independent cause. Even the lord of everything follows destiny in all his acts. Then, would not those that are ruled (by him), follow it in (times of) happiness or of misery? That inevitable cause which bore fruit at the time of bending the bow (of Śiva), the frenzy of Kaikeyī , the death of my father, going into the forest, your being kidnapped there, crossing of the ocean, killing of the lord of demons, at the time of receiving you (back), the truthfulness of my pledge, at the time of the murmur about (you, my) chaste wife, at the time of my again being connected with my relatives, my acquiring the kingdom, O beautiful lady, again at the time of separation from you, is again succeeding at the time of our re-union. Due to that (destiny) which falsified the Veda , due to which I followed (the ordinary) people (in abandoning you), I have become the first cause. The wise people follow destiny. Destiny wears out by fruition (enjoyment and suffering). That you (have exhausted) in the forest.

87-92. O Sītā, O you not seen by people (or by light), my causeless love for you, which is growing, having abandoned you (now) invites you respectfully. The merging of the purity of love takes place (i.e. the purity of love disappears), even if a fault is suspected (to be present in an individual). The wise ones should always enjoy that (pure) love. O good one, I have purified my love for you. It is not otherwise. It should be thought (i.e. borne in mind) that by me, following eminent persons, has been protected even this world in all conditions for the sake of purity, (even) through our censure, O queen; for due to the acts of the great this confused world would perish. The fame of both of us is bright; the love of us is splendid; the families of us are bright; the acts of us are splendid. On the earth there would be bright singers of the fame of us. Those who are the devotees of us go to the end of (i.e. cross) the ocean of the worldly existence.”

93-100. Being pleased with your virtues you were thus addressed by him. Make your mind compassionate to see the lotus-like feet of your husband. For you are prepared lovely garments, great ornaments, fragrant unguents, charming scents. For your delight Rāma has sent chariots and female servants; so also an umbrella, white chowries, elephants and horses, O beautiful one. Followed by me and praised by best brāhmaṇas and by bards and panegyrists, saluted by the ladies in the city, served by warriors, covered with flowers by celestial ladies, giving wealth to brāhmaṇas as desired by them, having put in front the two sons mounted on elephants, you the queen, the ruler of men, (should) go to Ayodhyā , your city. When you have gone there and are united with your husband, today there will be songs (sung) for all royal ladies and all the wives of sages that have come from all (places), so also for those (that have come) from Kosala .

Śeṣa said :

101-104. Hearing this request that respectable Sītā said to him: “I have not been the cause of the king’s fame; on the contrary I myself am infamy. Void of good dharma , kāma and artha , what can I accomplish for him? Under the circumstances who would have faith in your autocratic king? By one like me born in an auspicious family the faults of my husband that are in my mind should never be told directly or indirectly. He does not move away from my heart in that form in which he settled in my heart at the time of (our) marriage.

105-109. O Lakṣmaṇa, these two sons of me are born from the portion of his lustre. They are the sprouts of his family; they are very brave; they are skilled in archery. Take them to their father and carefully fondle them. Staying here at will I shall propitiate Rāma by means of penance. O noble one, you should tell (i.e. convey) my salutation to the feet of the revered ones; so also (you should tell) all after going from here about my well-being.” Sītā directed her sons (as): “Go to your father. You have to serve him only, who would give you his position.” The two boys, Kuśa and Lava, though thus ordered, were, unwilling (to go), (but) went there with Lakṣmaṇa due to the words of (i.e. due to being ordered by) Vālmīki.

110-111. The two sons went near the lotus-like feet of Vālmīki. Lakṣmaṇa also, going along with the two boys, saluted him. These i.e. Vālmīki, Lakṣmaṇa, and the two boys—gathered, and knowing Rāma to be in the assembly, they, being eager (to see him), went (there).

112-120. The very intelligent Lakṣmaṇa, full of joy and sorrow, having saluted (Rāma), reported to Rāma all the words of (i.e. uttered by) Sītā. By the words of Sītā’s message Rāma fell into a swoon (i.e. he became unconscious). Having regained consciousness he said to Lakṣmaṇa who knew the way of life: “O friend, go there again and having told her my words bring her quickly by making great effort; well-being to you. (You should say to her:) ‘Have you, practising penance in the forest, thought of, heard of, or seen any other course than (coming to) me, that, O Jānakī, you are not coming (to me)? By your own desire you went from here to the forest, dear to sages. You honoured those wives of the sages and saw the groups of sages. O beautiful lady, your desire is fulfilled. Then why no you not today come (back)? Taking note of (i.e. considering) your own desire you would not find fault with me. O you lady of beautiful thighs, to a lady, whether she goes or does not go (away from her husband), her husband alone, whether he is without virtues or is an ocean of virtues, is the recourse. Then what about him who is desired by her mind? Whatever act is done by a noble woman, is (done) for pleasing her husband. I was pleased with you formerly; now I am extremely pleased (with you). Sacrifice, muttering prayers, penance, charity, vows, (visits to) sacred places, (showing) pity etc., all become fruitful and deities are pleased, when I am pleased. There is no doubt about it.’”

Śeṣa said :

121-122. Taking this message to (i.e. for) Sītā from the lord of the world (i.e. Rāma) Lakṣmaṇa bowed down through attachment for Rāma and said to the lord of souls: “I shall tell those words full of politeness, which this one has uttered for bringing back Sitā.”

123-125. Saying so and saluting the feet of Raghunātha , Lakṣmaṇa getting into a speedy chariot quickly went to Sītā. Having looked at the fortunate and very energetic sons of Rāma, making his face lovely by having a smile on Vālmīki said: “O sons, playing on the lute, sing (songs describing) the wonderful good deeds of Rāma, adorning them with your sweet voice.”

126-133. Thus addressed, the two noble sons (of Rāma) sang Rāma’s good deeds which give great religious merit, which were beautified with good sentences and words, in which the way of righteousness was actually present, in which chastity was present, so also were present brotherly affection and devotion to the teacher, where appeared in a bodily form the behaviour of the master and the servant, where punishment to one behaving unrighteously was actually (found to be inflicted) from (i.e. by) the descendant of Raghu. The singing pervaded the world; even in heaven gods remained (motionless); hearing which singing even kinnaras fainted in a moment. The entire assembly there on hearing the sound of the lute adorned with beating of time and measure, became (motionless) like a doll painted (in a picture). Rāma and other kings shed tears of joy; they being enticed by the singing of the fifth note, remained like (being) painted (i.e. motionless). Then seeing (Rāma) intent on (giving) a gift they laughed and with their eyebrows knit a little spoke to the best sage Vālmīki:

134-136. “O sage, a great injustice is being done by this king, since he (trying) to allure us desires to give us gold coins. Accepting gifts is recommended for brāhmaṇas and not for others. A king (i.e. a kṣatriya ) intent upon receiving a gift is fit for hell only. (This) king is enjoying the kingdom, let free by us through compassion. How does he, adorned with good fortune, desire to give (us) gold coins?”

137-140. Vālmīki, full of compassion, looked at them who spoke like this and told them: “O you who are most prudent, know (this to be) your father.” Hearing these words of the sage the two boys, full of modesty, and extremely pure due to their devotion to their mother, stuck to (i.e. fell at) the feet of the king. Full of joy, Rāma firmly clasped the two boys to his body. He thought that the actual likenesses of his wife had stood by him. O best sage, the assembly too, seeing the charming faces of Rāma’s sons, regarded Jānakī’s devotion to her husband to be true.

141. Having heard this spoken from the mouth of Śeṣa , Vātsyāyana said: “I have a mind (i.e. I desire) to hear Rāmāyaṇa, full of all morality.”

Vātsyāyana said :

142. At what time was this great Rāmāyaṇa composed? Why did he (i.e. Vālmīki) compose it? What is described in it? Tell me that.

Śeṣa said :

143-146a. Once the brāhmaṇa Vālmīki went to a great forest where there were tāla (trees), tamāla (trees) and blossomed kiṃśuka (trees); where ketakī (tree) made the forest fragrant with its pollen and was seen like the great lustre of the moon by having white heads; where there were many blossomed trees like campaka , bakula , and kovidāra and kuraṇṭaka. The forest sounded with the notes of cuckoos and the hummings of bees; it was charming everywhere and full of lovely birds.

146b-149a. There a pair of curlews, which was lovely, which was afflicted with Cupid’s arrows, which was delighted with each other, which was (having) affection for each other, enjoyed. Then, a certain cruel hunter, greedy for eating flesh, came there, and killed one lovely (bird) of the two. Then the female curlew seeing her husband (i.e. her mate) killed by the hunter, became afflicted, and giving out loud cries through grief, lamented.

149b-15la. Then the sage (Vālmīki) who was angry; touching the holy water of the river, cursed the hunter who killed the ( male ) curlew: “O hunter, since you killed one of the two curlews infatuated by love, you will not attain glory for eternal years.”

151b-153a. Then the brāhmaṇas—his followers, thinking that the composition of a verse had taken place, were delighted, and praising the sage with the words ‘Well (done), well (done)’, they said: Lord, in the words that rose from the curse Sarasvatī has produced a verse. O best sage, this verse has been an extremely attractive one. O best brāhmaṇa, then the mind of the sage was extremely delighted.

153b-157. At that time, Brahma having arrived with his sons said (these) wordsto Vālmīki: “O best sage, you are fortunate, (since) Sarasvatī, residing in your mouth, has become a verse. Therefore, compose the lovely Rāmāyaṇa of sweet words, by which your fame will last till the end of the world. Blessed is the speech in (your) mouth which is accompanied by the name of Rāma. Other stories about sensual love of men generate sin only. Therefore, compose the biography of Rāma, well-known in the world, by which the sins of the sinners will perish at (i.e. by means of) every word.”

158-162. Saying so the Creator along with other gods disappeared. Then he thought; ‘How would Rāmāyaṇa be (composed)?’ Then on the charming bank of the river he became engrossed in meditation. Then in his heart appeared the lovely Rāma. Seeing Rāma who was dark like the petals of a blue lotus and whose eyes were like lotuses, and observing his past, future and present deeds, he met with great joy, and composed Rāmāyaṇa full of charming words and many kinds of metres, in which Rāmāyaṇa there are, O sinless one, six very charming divisions. (They are): Bāla , Āraṇyaka , Kiṣkindhā , and Sundara ; so also Yuddha and Uttara .

163. O highly intelligent one, a man who listens to these six is freed from (i.e. absolved of) all sins.

164-167. In it, in the Bālakāṇḍa (is the description how) king Daśaratha who was pleased, obtained by performing the sacrifice to obtain a male issue, four sons, actually Viṣṇu , the eternal Brahman . Then (he, i.e. Rāma) goes to Viśvāmitra ’s sacrifice, marries Sītā, (meets) Paraśurāma , comes (back) to the city (of Ayodhyā), is allotted the position of heir-apparent; (then) at the words of his mother, he, with his wife and Lakṣmaṇa went to the forest after having crossed Gaṅgā, (then) to Citrakūṭa mountain. Having heard that he (lived) in the forest, Bharata, the wise one, went to his brother. Not securing him (i.e. unable to get him back), he himself lived in Nandigrāma . (This is what) you listen to in the Bāla ( kāṇḍa ).

168-170. The description in the next takes place in Araṇya (i.e. forest). It describes his residence in the hermitages of the sages. At places there is a minute description. (Then there is the description of) the cutting of Śūrpaṇakhā ’s nose; (so also is the description of) the destruction of Khara and Dūṣaṇa ; (then of) the killing of the illusory (deer) Mārīca ; (the description of) the kidnapping of his beautiful wife by the demon ( Rāvaṇa ); the wandering of him separated (from Sītā) in the forest; (thus) he was endowed with human deeds. (Then follows the description of) his seeing Kabandha there, and his arrival at Pampā ; (then is the description of) his meeting with Hanūmat.

171-174. This (kāṇḍa or division where these events are described) is called Vana (or Āraṇya -kāṇḍa). O sage, listen to (the description occurring in) the next division. I shall abridge it and tell you (i.e. I shall tell it to yon in brief). The breaking of the seven tāla (trees); the wonderful killing of Vālin ; giving the kingdom to Sugrīva , and the description of the trees; then the message (i.e. advice) of Lakṣmaṇa about his act (i.e. duty); expulsion of Sugrīva; so also the full description of the army, and search for Sitā; then meeting Sampāti , crossing the ocean, meeting with the monkeys on the other shore. (This is the description that occurs in) the wonderful Kiṣkindhā (kāṇḍa or division).

175-182. Listen to (the description occurring) in the Sundara-kāṇḍa where (you find) the wonderful story of Rāma. The error of the monkey of seeing the picture in every house; then (Hanūmat’s) seeing Sītā there, and (his) talk with Sītā; breaking of the forest (by Hanūmat); the monkey (i.e. Hanūmat) being bound by the angry (demons); then (the description of) the burning of Laṅkā ; then joining the monkeys; then the giving of the token of recognition (given by) Rāma; then the march of the army; then (the description of) constructing a bridge over the ocean; meeting with Śuka and Sāraṇa . (The kāṇḍa which contains) this (description) is called Sundara. In the Yuddha (kāṇḍa, is given the description of) union with Sītā. In the Uttara (kāṇḍa) (is given the description of) the conversation with sages and the commencement of the (horse-) sacrifice. There are many tales about Rāma, which destroy the sins of the listener. Thus these are said to be the six Kāṇḍas (i.e. divisions, listening to which) removes the sin of a brāhmaṇa’s murder. I have told you in brief (this) very charming (account). That is Rāmāyaṇa destroying great sins, having twenty-four thousand (verses), and marked with (i.e. having) six Kāṇḍas. Having heard it, Rāma was pleased, and putting (i.e. seating) his sons on the seat, and embracing them closely, he remembered (his) dear Sīta .

Complete chapter-aligned witnesses. Sanskrit Wikisource page 43958, revision 334641 (2022-04-07T01:44:20Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365377.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.