कृतादेशा भविष्यामि गमिष्यामि सह त्वया।
कालश्चायं समुत्पन्नः सत्यवाग्भवतु द्विजः॥
kṛtādeśā bhaviṣyāmi gamiṣyāmi saha tvayā
kālaś cāyaṁ samutpannaḥ satya-vāg bhavatu dvijaḥ
kṛta-ādeśā = fulfill that prophecy; bhaviṣyāmi = I will; gamiṣyāmi = I will go; saha = with; tvayā = You; kālaḥ ca ayam = time for this; samutpannaḥ = has arrived; satya-vāk bhavatu dvijaḥ1 = may the words of the brāhmaṇas who spoke on the basis of the Sāmudrika-śāstras come true.
I will fulfill that prophecy. I will go with You. The time for this has now arrived. May the words of the brāhmaṇas who spoke on the basis of the Sāmudrika-śāstras come true.1
1]. Dvijaḥ is in the Sanskrit grammatical singular in the text though it refers to the brāhmaṇas (in plural) because, according to the commentator, those brāhmaṇas are collectively referred to here in the singular. According to Śrī Satyadharma Tīrtha, this is because those brāhmaṇas were unanimous in their opinion.
1]. Sītā-devī is behaving like a fatalist here, but she just wants to convince her beloved husband Rāma to somehow or other take her with Him because of her overwhelming pure devotional and selfless love for Him. This is exactly the sort of selfless state of love of Godhead all of us should aspire to come to, to satisfy the Supreme Personality of Godhead and His eternal consort. As Lord Caitanya taught, premā pum-artho mahān. Pure and selfless love of Godhead is the greatest puruṣārtha, greater than even mokṣa, as repeatedly proven in the most explicit summary of all Vedic knowledge, Śrīmad-Bhāgavatam. But what about Mother Sītā’s fatalistic propositions in this chapter? We will see Lord Rāmacandra dismissing them in toto.
She now states her conclusion. “The time for this” refers to “the time for residing in the forest.”