Jute-cloths that are befitting to sages and saints are brought in for the three at the behest of Kaikeyi. Rama and Lakshmana accept and wear them. But Seetha, as a par excellent princess of Mithila, is baffled in wearing them and when she is irksome as how to tie and toggle them, Rama goes to her and demonstrates how to wear them, on her silken robes. Seeing that situation, all the womenfolk in the palace chamber wail for the hardship befallen on Seetha.
mahā mātra vacaḥ śrutvā rāmaḥ daśaratham tadā |
anvabhāṣata vākyam tu vinayajño vinītavat || 2-37-1
1. tadaa = then; shrutvaa = hearing; mahaamaatra vachaH = the words of the chief minister; raamaH = Rama; vinayaJNaH = who was well-versed in courtesy; abhyabhaashhata = spoke; viniitavat = politely; dasharatham = to Dasaratha.
Hearing the words of the chief minister, Rama who was well-versed in courtesy, spoke then to Dasaratha as follows:
tyakta bhogasya me rājan vane vanyena jīvataḥ |
kim kāryam anuyātreṇa tyakta sangasya sarvataḥ || 2-37-2
2. raajam = "Oh; king! kim kaaryam = of what use; me = for me; tyakta bhogasya = who have forsaken enjoyments; tyakta sangasya = who have cast away attachment; sarvataH = for everything; jiivitaH = and am going to live; vane = in the forest; vanyena = on nomadic food; anuyaatreNa = with an army following me?"
"Of what use for me, who have forsaken enjoyments, cast away attachment for everything and am going to live in the forest on nomadic food, Oh king, with an army accompanying me?"
yo hi dattvā dvipa śreṣṭham kakṣyāyām kurute manaḥ |
rajju snehena kim tasya tyajataḥ kunjara uttamam || 2-37-3
3. yaH = who; dattvaa = after giving away; dvipa shreshhTam = a first-class elephant; kurute = will work out; manaH = his mind; kakshhaayaam = on a rope with which it is tied? kim = what use; tasya = for him; rajju snehena = by having attachment
"Who, after giving away a first-class elephant, will work out his mind on a rope with which it is tied? What use is there for him through attachment to the rope after abandaning the excellent elephant?"
tathā mama satām śreṣṭha kim dhvajinyā jagat pate |
sarvāṇi eva anujānāmi cīrāṇi eva ānayantu me || 2-37-4
4. shreshhTa = Oh the best; sataam = among good men! jagatpate = Oh; King! tathaa = so also; kim = what use is there; mama = for me; dhvajinyaa = by the army? anujaanaami = I am giving away; sarvaaNyeva = all absolutely; chiiraNyeva = let the dresses of a mendicant; anayantu = be brought; me = to me.
"Oh, the best among good men! So also, what use is there for me by the army Oh, King, when I am giving away absolutely all. Let the dresses of a mendicant be brought to me.'
khanitra piṭake ca ubhe mama ānayata gaccataḥ |
catur daśa vane vāsam varṣāṇi vasataḥ mama || 2-37-5
5. gachchhataH = I am going; vaasataH = to reside; vane vaasam = in the abde of forest; chaturdasha = for fourteen; varshhaaNi = years; samaanayata = bring; khanitra pitake = a showel and a basket; ubhe = both; mama = for me.
"I am going to reside in the abode of forest for fourteen years. Bring a shoel and a basket both for me."
atha cīrāṇi kaikeyī svayam āhṛtya rāghavam |
uvāca paridhatsva iti jana oghe nirapatrapā || 2-37-6
6. atha = thereupon; kaikeyii = kaikeyi; nirapatrapaa = shamelessly; aahR^itya = bringing; svayam = personally; chiiraani = pieces of bark; janaaghau = in that gathering of men; uvaacha = said to; raaghavam = Rama; iti = thus; paridhatsva = "put these on"
Thereupon, Kaikeyi shamelessly bringing personally of men, said to Rama; "Put these on"
sa cīre puruṣa vyāghraḥ kaikeyyāḥ pratigṛhya te |
sūkṣma vastram avakṣipya muni vastrāṇi avasta ha || 2-37-7
7. sah = that Rama; purushha vyaaghrah = tiger among men; pratigR^ihya = taking; te = those; chiire = two pieces of bark; kaikeyyaaH = from Kaikeyi; avakshhipya = discarding; suukshhma vastram = clothing of fine yaru; avastaha = put on; munivastraaNi = the garb of ascetics.
Taking those two pieces of bark (as loin cloth and cover) from kaikeyi and discarding his clothing of fine yarn, Rama put on the garb of ascetics.
lakṣmaṇaḥ ca api tatra eva vihāya vasane śubhe |
tāpasāc cādane caiva jagrāha pitur agrataḥ || 2-37-8
8. lakshmaNashschaapi = Lakshmana also; tatraiva = there itself; agrataH = before; pituH = his father; vihaaya = discarding; vasane = his raiment; shubhe = which was beautiful; jagraaha = put on; taapasaachchhaadane = clothing of ascetics.
Lakshmana too there itself before his father put on the clothing of ascetics, by discarding his beautiful raiment.
atha ātma paridhāna artham sītā kauśeya vāsinī |
samīkṣya cīram samtrastā pṛṣatī vāgurām iva || 2-37-9
9. atha = then; siita = Seetha; kausheya vaasinii = who wore silken clothing; samiikshhya = seeing; chiiram = the piece of bark; aatma paridhaanaartham = intended to be worne by her; santraptaa = felt alarming; vaaguraamiva = as a snare; vR^ishatii = by a deer.
Then, Seetha who wore silken clothing, by seeing the piece of bark intended to be worne by her, felt alarming as a deer would on seeing a snare(set for entrapping)
sā vyapatrapamāṇā iva pratigṛhya ca durmanāḥ |
gandharva rāja pratimam bhartāram idam abravīt || 2-37-10
aśrusaṃpūrṇnetrā ca dharmajñā dharmadarśinī |
gandharvarājapratimam bhartāramidamabravīt || 2-37-11
10;11. vyapatrapamaanaiva = feeling abashed; prahR^ihya = while taking; te = those; kusha chiire = wearing apparel made of Kusa grass; sudurmanaaH = and greatly troubled in mind; saa jaanakii = that Seetha; shubha lakshhaNaa = who bore auspicious bodily marks; dharmaJNaa = who bore auspicious bodily marks; dharmaJNaa = know what is righteousness; dharma darshinii = who was an illustration of righteousness; dharma darshinii = who was an illustration of righteousness; abraviit = spoke; idam = these words; ashrusampuurNanetraa = with her eyes filled with tears; bhartaaram = to her husband; gandharvaraaja pratimam = who looked like Chitra ratha(the king of Gandharvas)
Feeling abashed while taking the wearing apparel made of Kusa grass and greatly troubled in mind, Seetha who bore auspicious marks knew what is righteousness who was an illustration of righteousness spoke these words with her eyes filled with tears to her husband who looked like Chitraratha(the king of Gandharvas)
katham nu cīram badhnanti munayo vana vāsinaḥ |
iti hyakuśalā sītā sāmumoha muhurmuhuḥ || 2-37-12
12. katham = "How; munayaH = ascetics vana vaasinaH = residing in the forest; badhnantitu = wear; chiiram = this piece of bark?" iti = thus telling; saa siitaa = that Seetha; akushalaa = who was not adept(in wearing it) mamoha = erred; muhurmuhuH = again and again.
"How ascetics residing in the forest wear this piece of bark?" Thus saying, Seetha who was not adept in wearing the bark of trees, erred again and again(in her attempt to wear it)
kṛtvā kaṇṭhe ca sā cīram ekam ādāya pāṇinā |
tasthau hi akuṣalā tatra vrīḍitā janaka ātmaja || 2-37-13
13. saa janakaatmajaa = that Seetha; kR^itvaa = by keeping; ekam = one; chiiram = piece of bark; kaNthe = on her neck; aadaaya = and holding; paaNinaa = with hand; akushalaa = being not adept; tatra = in that; tasthau = stood; vriiditaa = abashed.
Keeping one piece of bark on her neck as well as holding it with her hand, Seetha stood abashed, not adept as she was in wearing it.
tasyāḥ tat kṣipram āgamya rāmaḥ dharmabhṛtām varaḥ |
cīram babandha sītāyāḥ kauśeyasya upari svayam || 2-37-14
14. ramaH = Rama; varaH = the foremost; dharmabhR^itaam = of those upholding virtue; kshhipram = quickly aagamya = came; svayam = personally; babandha = fastened; tat chiiram = that bark upari = over; kausheyashcha = the sild garment; siitaayaaH = of Seetha.
Rama, the foremost of those upholding virute, quicky came and personally fastened that bark over the sild garment of Seetha.
rāmam prekṣya tu sītāyāḥ badhnantam cīramuttamam |
antaḥpuragatā nāryo mumucurvāri netrajam || 2-37-15
15. prekshhya = seeing; raamam = Rama; uttamam = the greatest; badhnantam = fastening; chiiram = the bark; siitaayaaH = to seetha; naaryaH = the women; autaHpura gataaH = in the gynaecium; mumuchuH = shed; vaari = water; netrajam = born from eyes.
Seeing the greatest Rama fastening the bark to Seetha in that manner, the women in the gynaecium shed tears from their eyes.
ucuśca paramāyastā rāmam jvalitatejasam |
vatsa naivam niyukteyam vanavāse manasvinī || 2-37-16
16. paramaayastaa = very much distress; uuchusheha = (they) spoke as follows; raamam = to Rama; jvalita tejasam = of dazzling glory; vatsa = "Dear child! iyam = this Seetha; manasvini = the high-soulded; na niyuktaa = was not commanded; evam = so; vanavaase = to reside in the forest.
Very much distress as they were, they spoke to Rama of dazzling glory as follows: " Dear child! This Seetha the high sould, was not so commanded to reside in the forest."
piturvākyānurodhena gatasya vijanam vanam |
tāvaddarśanamasyā naḥ saphalam bhavatu prabho || 2-37-17
17. gatasya = When you departed; vanam = to the forest; vijanam = in seclusion; vaakyaanurodhena = following the words; pituH = of your father; prabho = Oh; Lord! asyaaH = let her; darshanam = sight; bhavata = be; saphalam = a reward; naH = to us; taavat = till your return.
"When you departed to the forest in seclusion following the words of your father, Oh Rama, let her sight be a reward to us till your return."
lakṣmaṇena sahāyena vanam gacchasva putraka |
neyamarhati kalyāṇī vastum tāpasavadvane || 2-37-18
18. gachchhasva = you go; vanam = to the forest; lakshhmaNena = along with Lakshmana; sahaayena = as a compenion; putraka = Oh son! iyam = this Seeta; kalyaaNii = the beautiful girl; naarhati = is not fit; vastum = to reside; vane = in a forest; taapasavat = like an ascetic.
" You go to the forest along with Lakshmana as your companion Oh son! Seetha the beautiful girl is not fit to reside in a forest like an ascetic."
kuru no yācanām putra! sītā tiṣṭhatu bhāminī |
dharmanityaḥ svayam sthātum na hīdānīm tvamicchasi || 2-37-19
19. kuru = accept; naH = our; yaachanaam = prayer; putra = Oh son! siitaa = Let Seetha; bhaaminii = the beautiful young lady; tishhTatu = stay here; tvam = you; dharma nitya = the ever righteous; idaaniim = now; svayam = personally; na ichchhasi hi = do not indeed wish; sthaatum = to stay back.
"Accept our prayer, Oh son! Let Seetha the beautiful young lady stay here. Indeed, you the ever righteous in any case do not wish to stay back.
tāsāmevamvidhā vācaḥ śṛṇvan daśarathātmajaḥ |
babandhaiva tadā cīram sītayā tulyaśīlayā || 2-37-20
20. shruNvan = hearing; taasaam = their; vaachaH = words; evam vidhaaH = in this manner; dasharathaatmajaH = Rama; tadaa = then; babandhaiva = already got fastened; chiiram = the piece of bark; siitayaa = by Seetha; tulyashiilayaa = of balanced nature.
Even after hearing their words in this manner, Rama fastened that piece of bark to Seetha, who has a well-matched nature.
cīre gṛhīte tu tayā samīkṣya nṛpaterguruḥ |
nivārya sītām kaikeyīm vasiṣṭho vākyamabravīt || 2-37-21
21. samiikshhya = seeing; chiire = the piece of bark; grahiite = being accepted; tayaa = by her; vasishhTah = Vasista; nR^ipate = the king's; guruH = preceptor; nivaarya = preceptor; nivaarya = prevented; siitaam = Seetha; abraviit = spoke; kaikeyiim = to kaikeyi.
Seeing Seetha accepting the piece of bark, Vasistha the king's preceptor prevented her and spoke thus to Kaikeyi.
atipravṛtte durmedhe kaikeyi kulapāṃsani |
vañyitvā ca rājānam na pramāṇe.avatiṣṭhase || 2-37-22
22. kaikeyi = Oh; Kaikeyi; atipravR^iHe = who have; exceeded your limits; durmedhe = the evil minded; kulapaamsani = who have brought disgrace to your family! vaNchayitvaacha = you misled; raajaanam = the king; naavatishhTate = you are not establishing; pramaaNe = justifiable standard.
"Oh the evil minded Kaikeyi, who have exceeded your limits, who have brought disgrace to your family! You are not establishing justifiable standard and you misled the king.
na gantavyam vanam devyā sītayā śīlavarjite |
anuṣṭhāsyati rāmasya sītā prakṛtamāsanam || 2-37-23
23. shiilavarjite = Oh woman; without decorum! siitayaa = Seetha; devyaa = the Princess; nagantavyam = shall not proceed; vanam = to forest; siitaa = Seetha; anushhThasyati = will occupy; aasanam = the throne; prakR^itam = which is under considertion; raamasya = of Rama.
"Oh, the woman without decorum! Seetha the princess shall not proceed to forest. She will occuply the throne, which was awarded to Rama."
ātmā hi dārāḥ sarveṣām dārasamgrahavartinām |
ātmeyamiti rāmasya pālayiṣyati medinīm || 2-37-24
24. daaraH = A wife; aatmaahi = is very self; sarveshhaam = to all; daarasamgrahavartinaam = who constantly care for their wives; iyam = this Seetha; raamasya = Rama's; aatmaait = self; as such; paalayishhyati = can rule; mediniim = the earth.
"A wife is very self to all, who constantly care for their wives. As Seetha is Rama's self, she can rule the earth."
atha yāsyati vaidehī vanam rāmeṇa samgatā |
vayamapyanuyāsyāmaḥ puram cedam gamiṣyati || 2-37-25
25. atha = or rather; vaidehii yaasyati = if Seetha goes; vanam = to forest; samgataa = together; raamena = with Rama; payamapi = we also; anuyaasyaamah = will follow suit; idam = this; puramcha = city too; gammishhyati = will go.
"Or rather, if Seetha goes to forest together with Rama, we also will follow suit. This city too will go."
antapālāśca yāsyanti sadāro yatra rāghavaḥ |
sahopajīvyam rāṣṭram ca puram ca saparicchadam || 2-37-26
26. antapaalaashcha = frontier-guards; raashhaTramcha = and the State; sahopajiivyam = including its patrons; puramcha = as well as the city; saparichchhadam = with its goods and chattels; yaasyanti = will go; yatra = where there is; raaghavaH = Rama; sadaaraH = along with his wife.
"The fronitier- guards and the State including its patrons, as well as this city with its goods and chattels will go whereever Rama and his wife are there."
bharataśca saśatrughnaścīravāsā vanecaraḥ |
vane vasantam kākutthsamanuvatsyati pūrvajam || 2-37-27
27. bharatashcha = Bharata also; sa shatrughnaH = along with Satrughna; chiira vnasaaH = wearing pieces of bark; anuvatsyati = will live along; kaakutthsam = with Rama; puurvajam = their brother; vasantam = residing; vane = in the forest; vanecharaH = moving in the forest.
"Wearing pieces of bark, Bharata along with Shatrughna will live along with Rama their brother residing in the forest and moving in the forest."
tatah śūnyām gatajanām vasudhām pādapaiḥ saha |
tvamekā śādhi durvṛttā prajānāmahite sthitā || 2-37-28
28. tataH = thereafter; tvam ekaa = you alone; durvR^ittaa = with bad conduct; sthitaa = with bad conduct sthitaa = remaining; ahite = injurious; prajaanaam = to people; shaadhi = rule; vasudhaam = the earth; gatajanaam = which is bereft of people; shuunyaam = (and) desolate; paadapaiH saha = with its trees.
Thereafter, singly you alone with bad conduct hurt to people, rule this earth which is bereft of people and desolate, with its trees alone remaining.
na hi tadbhavitā rāṣṭram yatra rāmo na bhūpatiḥ |
tadvanam bhavitā rāṣṭram yatra rāmo nivatsyati || 2-37-29
29. yatra = where; raamaH = Rama; na = is not; bhuupatiH = a king; tat = that place; na bhavitaahi = will not indeed become; raashhTram = a kingdom; tat vanam = that forest; yatra = where; raamaH = Rama = nivatsyati = will be living; bhavitaa = can become; raashhTram = kingdom.
"Where Rama is not a king, that place will not indeed become on kingdom. That forest, where Rama will be living, can become a kingdom."
na hyadattām mahīm pitrā bharataḥ śāstumarhati |
tvayi vā putravadvastum yadi jāto mahīpateḥ || 2-37-30
30. bharataH jaataHyadi = If Bharata is born; mahiipate = to king Dasaratha; na arhati = he is not fit; shaastum = to rule; mahiim = the earth; adattaam = not offered; pitraa = by his father; vastum vaa = or to live; putravat = as a son; tvayi = in your case.
"If Bharata is born to king Dasaratha, he is not fit either to rule the earth that is not being offered by his father nor to live as a son in your case."
yadyapi tvam kṣititalādgaganam cotpatiṣyasi |
piturvṃśacaritrajñaḥ so.anyathā na kariṣyati ||2-37-31
31. tvam utpatishhyasi yadyapi = even if you can jump; kshhititalaat = from the surface of the earth; gaganam = to the sky; saH = Bharata; piturvamshacharitraJNaH = who knows the record of his father's dynasty; na karishhyati = will not do; anyathaa = in any other manner.
"Even if you can jump from the surface of the earth to the sky, Bharata who knows the record of his father's dynasty will not do as you wish him to do"
tattvayā putragardhinyā putrasya kṛtamapriyam |
loke hi sa na vidyeta yo na rāmamanuvrataḥ || 2-37-32
32. tat = therefore; tvayaa = by you; putragardhinyaa = who are covetons towards your son; apriyam = an unfriendly act(alone); kR^itam = has been done; putrasya = to your son; saH = navidyeta hi = there is no such one indeed; loke = in this world; yaH = who; na anurataH = is not devoted; raamam = to Rama.
"therefore, an unfriendly act(alone) has been done by you, eventhough you are covetons towards his well-being. There is none indeed in this world who is not devoted to Rama"
drakṣyasyadyaiva kaikeyi paśuvyāldamṛgadvijān |
gacchataḥ saha rāmeṇa pādapāṃśca tadunmukhān || 2-37-33
33. kaikeyi = Oh; Kaikeyi! drakshhyasi = you will see; adyaiva = now itself; pashuvyaaLa mR^igadvijaan = beasts; elephants; deers and birds; gachchhataH = going; raameNa saha = along with Rama; paadapaamshcha = and tress also; tadunmukhaan = turning their faces towards him.
"Oh, Kaikeyi! You will see now itself that beasts, elephants, deers and birds going with Rama and trees also turning their faces towards Rama."
athottamānyābharaṇāni devi |
dehi snuṣāyai vyapanīya cīram |
na cīramasyāḥ pravidhīyateti |
nyavārayat tadvasanam vasiṣṭhaḥ || 2-37-34
34. atha = "Moreover; devi = Oh; Kaikeyi! vyapaniiya = putting aside; chiiram = the bark of trees; dehi = give; snushhaayai = to your daughter-in-law; uttamaani = excellent; aabharaaNi = jewellery; chiiram = the bark of trees; na pravidhiiyata = is not ordained; asyaaH = for her" iti = thus; vasishhTah = Vasistha; nyavaarayat = prevented; tat = that; vasanam = garment(of bark)
"Moreover, putting aside the bark of trees, give excellent jewellery to your daughter-in-law, Oh, Kaikeyi! the bark of trees is not ordained for her" Thus saying so, Vasishta prevented that wearing of garment by Seetha.
ekasya rāmasya vane nivāsa |
stvayā vṛtah kekayarājaputri |
vibhūṣiteyam pratikarmanityā |
vasatvaraṇye saha rāghaveṇa || 2-37-35
35. kekaya raajaputri = Oh; Kaikeyi! vR^itaH = It was solicited; tvayaa = by you; nivaasaH = the dwelling; vane = in the forest; ekasya raamasya = of Rama alone; iyam = (let) this Seetha; pratikarmanityaa = to be decorated daily; vibhuushhitaa = be adorned with ornaments; vasatu = live; araNye = in the forest; raaghaveNa saha = along with Rama.
"Oh, Kaikeyi! It was solicited by you, the dwelling in the forest of Rama only. Let Seetha, to be decorated daily, be adorned with ornaments and live in the forest along with Rama."
yānaiśca mukhyaiḥ paricārakaiśca |
susamvṛtā gacchatu rājaputrī |
vasraiśca sarvaiḥ sahitairvidhānai |
rneyam vṛtā te varasampradāne || 2-37-36
36. raajaputrii = (let) Seetha; gachchhatu = go; mukhyaiH = with excellent; yaanaishcha = conveyances; susamvR^itaa = well accompanied by; parichaarakaishcha = attendants; sarvaiH = with all; vastraishcha = costumes; sahitaiH = with useful; vidhaanaiH = accessories; iya = she; navR^itaa = was not solicited; te = by you; varasampradaane = while asking for boons.
"Let Seetha go with excellent conveyances, well accompanied by attendants, with all costumes and useful accessories. Her exile was not indeed solicted by you, while asking for boons"
tasmiṃstathā jalpati vipramukhye |
gurau nṛpasyāpratimaprabhāve |
naiva sma sītā vinivṛttabhāvā |
priyasya bhartuḥ pratikārakāmā || 2-37-37
37. tasmin = (while) that Vasishta; gurau = the preceptor; nR^ipasya = of the king; apratimaprabhaave = who had an influence; vipramukhye = and the best of brahmanas; jalpati = was speaking; tathaa = thus; siitaa = Seetha; naivasma = did not become; vinivR^ittabhaavaa = one who has turned away her resoulution; pratikaarakaamaa = wishing to honour; priyasya bhartuH = her beloved husband.
Eventhough Vasista, the preceptor of the king, who had an influenc beyond compare and the best of brahmanas was speaking as above, Seetha did not turn away here resolution to follow the ways of her beloved husband.
- - -
iti vālmīki rāmāyaṇe ādi kāvye ayodhya kāṇḍe sapta triṃśaḥ sargaḥ
Thus completes thirty seventh chapter of ayodhya Kanda in glorious Valmiki Ramayana, the work of a sage and the oldest epic.
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© March 2002, K. M. K. Murthy