Sloka & Translation

[Rama relates to Sita the hardships of forest life-- dissuades her from accompanying him to the forest.]

स एवं ब्रुवतीं सीतां धर्मज्ञो धर्मवत्सलः।

न नेतुं कुरुते बुद्धिं वने दुःखानि चिन्तयन्।।2.28.1।।

धर्मज्ञः knower of righteousness, धर्मवत्सलः devoted to righteousness, सः he, एवम् thus, ब्रुवतीम् speaking, सीताम् to Sita, नेतुम् to take, बुद्धिम् decision, वने in the forest, दुःखानि difficulties, चिन्तयन् while reflecting so, न कुरुते did not make.

Rama, who knew his duties and was devoted to righteousness, reflected on the difficulties of forest (life) and did not agree to take Sita even though she was pleading the way she did.

सान्त्वयित्वा पुनस्तां तु बाष्पदूषितलोचनाम्।

निवर्तनार्थे धर्मात्मा वाक्यमेतदुवाच ह।।2.28.2।।

धर्मात्मा righteous, बाष्पदूषितलोचनाम् whose eyes were blurred with tears, ताम् her, सान्त्वयित्वा having consoled, निवर्तनार्थे to dissuade, पुनः again, एतत् this, वाक्यम् word, उवाच ह said.

Righteous Rama consoled Sita whose eyes were blurred with tears, and in order to dissuade her (from going to the forest) said again:

सीते महाकुलीनाऽसि धर्मे च निरता सदा।

इहाऽचर स्वधर्मं त्वं मे यथा मनसस्सुखम्।।2.28.3।।

सीते O Sita, महाकुलीना born in a noble race, सदा always, धर्मे to duty ,निरता असि you are devoted, इह here, यथा as, मे मनसः to my mind, सुखम् brings happiness, त्वम् you, स्वधर्मम् your duty, आचर practise.

Born in a noble race, O Sita, you are always devoted to duty. Follow your duty, here. It will make me happy.

सीते यथा त्वां वक्ष्यामि तथा कार्यं त्वयाऽबले।

वने हि बहवो दोषा वदतस्तान्निबोध मे।।2.28.4।।

अबले O frail one, सीते O Sita, त्वाम् you, यथा as, वक्ष्यामि I shall tell you, तथा like that, त्वया by you, कार्यम् should be done, वने in the forest, बहवः many, दोषाः हि hardships are there
indeed, वदतः being told, मे by me, तान् about them, निबोध pray attention.

Do as I tell you, O delicate Sita. There are, indeed, many hardships in the forest. I shall tell you all about them. Listen to me.

सीते विमुच्यतामेषा वनवासकृता मतिः।

बहुदोषं हि कान्तारं वनमित्यभिधीयते।।2.28.5।।

सीते O Sita, वनवासकृता to live in the forest, एषा this, मति: mind, विमुच्यताम् give up, कान्तारम् a dreary forest, वनम् forest, बहुदोषं (बहुदोषयुतं) has many hardships, अभिधीयते हि is being said.

Give up the desire to live in the forest, O Sita Living in the dreary jungle, it is said, has many hardships.

हितबुद्ध्या खलु वचो मयैतदभिधीयते।

सदा सुखं न जानामि दुःखमेव सदा वनम्।।2.28.6।।

मया by me, एतत् वचः these words, हितबुद्ध्या with prudence, अभिधीयते हि is being said, वनम् forest, सदा always, सुखम् as happy, न जानामि I do not know, सदा always, दुःखमेव grief only.

I am saying all this in your interest. The forest is a haven of hardships. I know of no
happiness in the forest.

गिरिनिर्झरसम्भूता गिरिकन्दर वासिनाम्।

सिंहानां निनदा दुःखा श्श्रोतुं दुःखमतो वनम्।।2.28.7।।

गिरिनिर्झरसम्भूताः arising from the falling waters from mountains, निनदाः sounds, गिरिकन्दर वासिनाम् living in the mountain caves, सिंहानाम् of lions, श्रोतुम् to hear, दुःखाः fearful, अतः therefore, वनम् forest, दुःखम् source of pain, दुःखमतो painful.

It is frightening to hear the sounds of waterfalls and the roar of lions living in the mountain caves. Therefore forest life is painful (fearful).

क्रीडमानाश्च विस्रब्धा मत्ता श्शून्ये महामृगाः।

दृष्ट्वा समभिवर्तन्ते सीते दुःखमतो वनम्।।2.28.8।।

विस्रब्धाः fearless, मत्ताः wild, शून्ये in a deserted place, क्रीडमानाः while sporting, महामृगाः great animals, दृष्ट्वा on seeing, समभिवर्तन्ते attack, सीते Sita, अतः therefore, वनम् forest, दुःखम् is a source of danger.

Big, wild animals, moving about freely and sporting in the deserted forest, attack on seeing a human. Thus forest is full of danger.

सग्राहा स्सरितश्चैव पङ्कवत्यस्सु दुस्तराः।

मत्तैरपि गजैर्नित्यमतो दुःखतरं वनम्।।2.28.9।।

सग्राहाः with crocodiles, पङ्कवत्यः च filled with mud, सरितश्चैव rivers also, मत्तै: intoxicated, गजैरपि by elephants also, दुस्तराः difficult to cross, अतः therefore, वनम् the forest, नित्यम् always, दुःखतरम् more dangerous.

The rivers, infested with crocodiles and filled with mud are difficult to cross even for elephants in rut. Hence forest life is always extremely dangerous.

लताकण्टकसङ्कीर्णाः कृकवाकूपनादिताः।

निरपाश्च सुदुर्गाश्च मार्गा दुःखमतो वनम्।।2.28.10।।

मार्गाः the paths, लताकण्टकसङ्कीर्णाः full of thorny creepers, कृकवाकूपनादिताः echoing with the noise of wild fowls, निरपाः with no water, सुदुर्गाः च are extremely difficult to traverse, अतः therefore, वनम् forest, दुःखम् is a difficult place.

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The paths full of thorny creepers, echoing with the noise of wild fowls, and with no water (to drink) are difficult to tread. So forest is a source of suffering.

सुप्यते पर्णशय्यासु स्वयं भग्नासु भूतले।

रात्रिषु श्रमखिन्नेन तस्माद्दुःखतरं वनम्।।2.28.11।।

स्वयम् on their own, भग्नासु broken (fallen), पर्णशय्यासु bed of leaves, भूतले on the ground, श्रमखिन्नेन exhausted with struggles, रात्रिषु at night, सुप्यते will have to sleep, तस्मात् therefore, वनम् forest life, दुःखतरम् is extremely painful.

Exhausted with struggles one has to sleep at night on a bed of leaves fallen on their own on the ground. Therefore, forest life is extremely painful.

अहोरात्रं च सन्तोषः कर्तव्यो नियतात्मना।

फलैर्वृक्षावपतितै स्सीते दुःखमतो वनम्।।2.28.12।।

सीते O Sita, अहोरात्रम् night and day, नियतात्मना with senses under control, वृक्षावपतितैः fallen down the trees, फलैः with fruits, सन्तोषः satisfaction, कर्तव्यः to be derived, अतः therefore, वनम् forest life, दुःखम् is full of suffering.

With the senses under control night and day, O Sita, one must be satisfied with the fruits fallen from trees. Therefore, forest life is full of suffering.

उपवासश्च कर्तव्यो यथा प्राणेन मैथिलि।

जटाभारश्च कर्तव्यो वल्कलाम्बरधारिणा।।2.28.13।।

मैथिलि O Daughter of Mithila, यथाप्राणेन according to one's ability, उपवासश्च fasting also, कर्तव्यः has to be undertaken, वल्कलाम्बरधारिणा wearing robes of bark, जटाभारश्च also burden of matted hair, कर्तव्यः has to be borne.

One has to wear robes of bark and matted hair and take to fasting as long as one can, O daughter of Mithila

देवतानां पित्रूणां कर्तव्यं विधिपूर्वकम्।

प्राप्तानामतिथीनां च नित्यशः प्रतिपूजनम्।।2.28.14।।

देवतानाम् of devatas, पित्रूणां च also of ancestors, प्राप्तानाम् of those arrived, अतिथीनां च of guests also, विधिपूर्वकम् duly, नित्यशः always, प्रतिपूजनम् worship, कर्तव्यम् needs to be done.

One has to worship gods and ancestors according to tradition and extend hospitality to guests, (who arrive unexpectedly).

कार्यस्त्रिरभिषेकश्च काले काले च नित्यशः।

चरता नियमेनैव तस्माद्धुःखतरं वनम्।।2.28.15।।

नियमेनैव as per rule, चरता while wandering (like an ascetic), नित्यशः always, काले काले at prescribed hours, त्रिः three times, अभिषेकः bathing, कार्यः will have to be done, तस्मात् therefore, वनम् life in the forest, दुःखतरम् is extremely difficult.

One has to wander about all the while (like an ascetic) as per the customs and take ablutions three times a day at prescribed hours. Hence life in the forest is extremely hard.

उपहारश्च कर्तव्यः कुसुमै स्स्वयमाहृतैः।

आर्षेण विधिना वेद्यां बाले दुःखमतो वनम्।।2.28.16।।

बाले O innocent one, स्वयम् on your own, आहृतैः has been brought, कुसुमैः with flowers, आर्षेण विधिना as per the injunction of the Vedas, वेद्याम् on the altar, उपहारश्च offering, कर्तव्यः needs to be made, अतः therefore, वनम् living in the forest, दुःखम् is difficult.

Flowers collected with one's own hands, O innocent one, should be offered on the altar as per injunction of the Vedas. Therefore (life in the) forest is difficult.

यथालब्धेन कर्तव्यः सन्तोषस्तेन मैथिलि।

यताहारैर्वनचरै र्नित्यं दुःखमतो वनम्।।2.28.17।।

मैथिलि O daughter of Mithila, वनचरैः by wanderers in the forest, यताहारैः with limited food, यथालब्धेन whatever is available, तेन with that alone, सन्तोषः satisfaction, कर्तव्यः should be derived, अतः for that reason, वनम् forest life, दुःखम् is difficult.

The wanderers in the jungle, O daughter of Mithila, have to be satisfied daily with whatever little food is available. So forest (life) is a hard life.

अतीव वातास्तिमिरं बुभुक्षा चात्र नित्यशः।

भयानि च महान्त्यत्र ततो दुःखतरं वनम्।।2.28.18।।

अत्र there (in the forest), वाताः wind, तिमिरम् darkness, अतीव is extreme, नित्यशः always, बुभुक्षा hunger, महान्ति great, भयानि च fears also, ततः therefore, वनम् forest life, दुःखतरम् is extremely difficult.

There is extreme wind and darkness, hunger and fear. Therefore forest (life) is difficult.

सरीसृपाश्च बहवो बहुरूपाश्च भामिनि।

चरन्ति पृथिवीं दर्पात्ततो दुःखतरं वनम्।।2.28.19।।

भामिनि O Beautiful lady, बहुरूपाः च of various forms too, बहवः many, सरीसृपाः च reptiles
also, दर्पात् fiercely, पृथिवीम् on the ground, चरन्ति move about, ततः therefore, वनम् to live in the forest, दुःखतरं is extremely dangerous.

There are various forms of fierce reptiles fearlessly crawling on the ground. So (living in the) forest is extremely dangerous.

नदी निलयना स्सर्पा नदीकुटिलगामिनः।

तिषठ्न्त्यावृत्य पन्थानं ततो दुःखतरं वनम्।।.2.28.20।।

नदी निलयनाः live in rivers, नदीकुटिलगामिनः meandering like rivers, सर्पाः serpents, पन्थानम् the path, आवृत्य having obstructed, तिष्ठन्ति stay, ततः therefore, वनम् life in the forest, दुःखतरम् is full of sufferings.

The serpents that live in and move like meandering rivers always obstruct the paths. Therefore, living in the forest is tremendously difficult.

पतङ्गा वृश्चिकाः कीटा दंशाश्च मशकै स्सह।

बाधन्ते नित्यमबले सर्वं दुःखमतो वनम्।।2.28.21।।

पतङ्गा: birds, वृश्चिकाः scorpions, कीटाः insects, मशकैः सह with mosquitoes, दंशाश्च gnats, नित्यम् always, सर्वम् everyone, बाधन्ते trouble, अतः therefore, वनम् the life in forest, दुःखम् is a source of suffering.

Birds, scorpions, insects, gnats and mosquitoes always create trouble. Therefore, life in the forest is all suffering.

द्रुमाः कण्टकिनश्चैव कुशा: काशाश्च भामिनि।

वने व्याकुलशाखाग्रास्तेन दुःखतरं वनम्।।2.28.22।।

भामिनि O lovely Sita, वने in the forest, द्रुमाः trees, कुशा काशाः च kusa grass and reeds, कण्टकिनश्चैव thorny ones, व्याकुलशाखाग्राः with tops of branches interlaced with each other, तेन therefore, वनम् forest life, दुःखतरम् is full of difficulties.

O lovely Sita there are thorny trees with branches on the top interlaced with one another. There are kusa grass and reeds. So forest life is very hard.

कायक्लेशाश्च बहवो भयानि विविधानि च।

अरण्यवासे वसतो दुःखमेव ततो वनम्।।2.28.23।।

अरण्यवासे living in the forest, वसतः while living, बहवः many, कायक्लेशाः physical afflictions, विविधानि various, भयानि च fears, ततः therefore, वनम् forest, दुःखमेव is full of difficulties
only.

There are various physical afflictions and fears for one who lives in the forest. Therefore, forest brings suffering.

क्रोधलोभौ विमोक्तव्यौ कर्तव्या तपसे मतिः।

न भेतव्यं च भेतव्ये नित्यं दुःखमतो वनम्।।2.28.24।।

क्रोधलोभौ anger and greed, विमोक्तव्यौ should be given up, तपसे in asceticism, मतिः mind, कर्तव्या must be fixed, भेतव्ये even in alarming situations, न भेतव्यम् one should not be afraid, अतः therefore, वनम् life in the forest, नित्यम् always, दुःखम् full of misery.

Anger and greed have to be given up, with the mind preoccupied with ascetic practices. One should not be afraid of fearful situations. Hence forest (life) always very hard.

तदलं ते वनं गत्वा क्षमं न हि वनं तव।

विमृशन्निह पश्यामि बहुदोषतरं वनम्।।2.28.25।।

तत् for that reason, ते to you, वनम् to the forest, गत्वा going, अलम् is not desirable, तव for you, वनम् forest life, क्षमम् न हि is not fit, इह now, विमृशन् while reconsidering, वनम् forest life, बहुदोषतरम् is full of great dangers, पश्यामि I see.

Thus forest life is not suitable for you. On reconsideration, I see that there are many dangers in forest life.

वनन्तु नेतुं न कृता मतिस्तदा

बभूव रामेण यदा महात्मना।

न तस्य सीता वचनं चकार त

त्ततोऽब्रवीद्राममिदं सुदुःखिता।।2.28.26।।

महात्मना by the great, रामेण by Rama, यदा when, वनम् to the forest, नेतुम् to take, मतिः mind (decision), कृता has been made, न बभूव did not happen, तदा then, सीता Sita, तस्य his, तत् that, वचनं words, न चकार did not follow, ततः threafter, सुदुःखिता deeply grieved, रामम् to Rama, इदम् these words, अब्रवीत् said.

When the great Rama decided not to take her along with him to the forest, Sita, deeply grieved said these words.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे अष्टाविंशस्सर्गः।।
Thus ends the twentyeighth sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.