Sloka & Translation

[Rama puts on bark--Vasistha blames Kaikeyi--says Sita was not ordained to wear bark.]

महामात्रवचः श्रुत्वा रामो दशरथं तदा।

अभ्यभाषत वाक्यं तु विनयज्ञो विनीतवत्।।2.37.1।।

विनयज्ञः knower of politeness, रामः Rama, महामात्रवचः minister's words, श्रुत्वा having heard, तदा then, दशरथम् Dasaratha, विनीतवत् humbly, वाक्यम् words, अभ्यभाषत spoke.

On hearing the minister, Rama who knew how to be polite spoke these words to Dasaratha humbly:

त्यक्तभोगस्य मे राजन् वने वन्येन जीवतः।

किं कार्यमनुयात्रेण त्यक्तसङ्गस्य सर्वतः।।2.37.2।।

राजन् O king, त्यक्तभोगस्य of forsaker of pleasures, सर्वतः entirely, त्यक्तसङ्गस्य of one who has given up attachments, वने in the forest, वन्येन available in the forest, जीवतः subsisting, मे for me, अनुयात्रेण followers, किं कार्यम् what is the use?

O king giving up pleasures and attachments altogether I am going to live on whatever is available in the forest. What is the use of followers?

यो हि दत्त्वा द्विपश्रेष्ठं कक्ष्यायां कुरुते मनः।

रज्जुस्नेहेन किं तस्य त्यजतः कुञ्जरोत्तमम्।।2.37.3।।

यः such a man, द्विपश्रेष्ठम् best of elephants, दत्त्वा having given away, कक्ष्यायाम् rope tied to its girth, मनः mind, कुरुते will do, कुञ्जरोत्तमम् best elephant, त्यजतः of a man while giving up, तस्य his, रज्जुस्नेहेन for attachment for the rope, किम् why?

Having given away the best of elephants, will any one be interested in the rope tied to its girth? Why should one have any attachment for the rope after he has given up the elephant?

तथा मम सतां श्रेष्ठ किं ध्वजिन्या जगत्पते।

सर्वाण्येवानुजानामि चीराण्येवाऽनयन्तु मे।।2.37.4।।

सताम् among the virtuous, श्रेष्ठ best, जगत्पते lord of the universe, तथा in that way, मम to me, ध्वजिन्या with the army, किम् what use?, सर्वाण्येव all things, अनुजानामि am giving away, मे to me, चीराण्येव tattered clothes only, आनयन्तु bring.

O best among the virtuous O lord of the world, I do not have any use for this army. I am giving away everything (to Bharata). Bring the bark only.

खनित्रपिटके चोभे समानयत गच्छतः।

चतुर्दश वने वासं वर्षाणि वसतो मम।।2.37.5।।

गच्छतः going away, चतुर्दश fourteen, वर्षाणि years, वने in the forest, वासम् dwelling, वसतः residing , मम to me, उभे two things, खनित्रपिटके a basket and a crowbar, समानयत bring.

I am going to the forest to live there for fourteen years. Bring me two things: a basket and a crowbar.

अथ चीराणि कैकेयी स्वयमाहृत्य राघवम्।

उवाच परिधत्स्वेति जनौघे निरपत्रपा।।2.37.6।।

अथ thereupon, कैकेयी Kaikeyi, जनौघे in the presence of the assembly of people, निरपत्रपा without any sense of shame, स्वयम् herself, चीराणि bark robes, अहृत्य having brought, परिथत्स्व 'wear', इति saying so, राघवम् to Rama, उवाच said.

Thereupon in the assembly of people, without any sense of shame Kaikeyi herself brought the bark robes and said to the son of the Raghus (Rama), Wear it.

स चीरे पुरुषव्याघ्रः कैकेय्या प्रतिगृह्य ते।

सूक्ष्मवस्त्रमवक्षिप्य मुनिवस्त्राण्यवस्त ह।।2.37.7।।

पुरुषव्याघ्रः tiger (best) among men, सः he, कैकेय्याः from Kaikeyi, ते those, चीरे bark robes, प्रतिगृह्य having received, सूक्ष्मवस्त्रम् fine apparel, अपक्षिप्य after removing, मुनिवस्त्राणि ascetic robes, अवस्त ह put on

The tiger among men (Rama) received the bark robes from Kaikeyi and putting off the fine apparel wore the robes of an ascetic.

लक्ष्मणश्चापि तत्रैव विहाय वसने शुभे।

तापसाच्छादने चैव जग्राह पितुरग्रतः।।2.37.8।।

लक्ष्मणश्चापि Lakshmana also, तत्रैव there only, पितुः father's, अग्रतः in front (presence), शुभे auspicious, वसने raiment, विहाय having discarded, तपसाच्छादने चैव the clothing of an ascetic, जग्राह accepted.

Lakshmana also removed his auspicious raiment in front (presence) of his father and accepted (put on) the robes of an ascetic.

अथाऽत्मपरिधानार्थं सीता कौशेयवासिनी।

समीक्ष्य चीरं सन्त्रस्ता पृषती वागुरामिव।।2.37.9।।

अथ then, कौशेयवासिनी wearing silk clothes, सीता Sita, आत्मपरिधानार्थम् meant for her to wear, चीरम् bark robes, समीक्ष्य having seen, पृषती doe, वागुरामिव like a (fowler's) snare, सन्त्रस्ता was frightened.

Then Sita in silk clothes glanced at the bark robes meant for her to wear and was frightened like a doe seeing a (fowler's) snare.

सा व्यपत्रपमाणेव प्रगृह्य च सुदुर्मनाः।

कैकेयी कुशचीरे ते जानकी शुभलक्षणा।।2.37.10।।

अश्रुसम्पूर्ण नेत्रा च धर्मज्ञा धर्मदर्शिनी।

गन्धर्वराजप्रतिमं भर्तारमिदमब्रवीत्।।2.37.11।।

सुदुर्मनाः with a deeply distressed mind, शुभलक्षणा of auspicious nature, धर्मज्ञा knows her duties, धर्मदर्शिनी perceives righteousness, सा जानकी that Sita, व्यपत्रपमाणेव as though feeling ashamed, कैकेयी from Kaikeyi, ते those, कुशचीरे garments made of kusa grass, प्रगृह्य having received, अशृसम्पूर्णनेत्रा with her eyes suffused with tears, गन्धर्वराजप्रतिमम् the very image of king of gandharvas, भर्तारम् to her husband, इदम् these words, अब्रवीत् spoke.

Sita of auspicious nature who knew her duties and understood righteousness, took the garments made of kusa grass from Kaikeyi. With a sense of abashment her eyes suffused with tears, she said to her husband who was the very image of the king of gandharvas.

कथं नु चीरं बध्नन्ति मुनयो वनवासिनः।

इति ह्यकुशला सीता सा मुमोह मुहुर्मुहुः।।2.37.12।।

वनवासिनः forestdwellers, मुनयः sages, चीरम् (bark) tattered clothe, कथम् how, बध्नन्ति नु wear them, इति thus, सा सीता that Sita, अकुशला unskilled (unhabituate), मुहुर्मुहुः again and again, मुमोह was perplexed.

Sita, unacquainted with wearing bark robes, asked Rama, perplexed 'How do the sages who live in the forest wear bark garment?'.

कृत्वा कण्ठे च सा चीरमेकमादाय पाणिना।

तस्थौ ह्यकुशला तत्र व्रीडिता जनकात्मजा।।2.37.13।।

सा जनकात्मजा that daughter of Janaka, (Sita), एकम् one end, चीरम् of garment, कण्ठे on
the neck, कृत्वा having placed, पाणिना with hand, आदाय held, तत्र thereafter, अकुशला unskilled (unhabituated), व्रीडिता feeling ashamed, तस्थौ stood.

The daughter of Janaka, placed one end of the garment round her neck and held the other in her hand, and stood ashamed as she did not know what to do next.

तस्यास्तत्क्षिप्रमागम्य रामो धर्मभृतां वरः।

चीरं बबन्ध सीतायाः कौशेयस्योपरि स्वयम्।।2.37.14।।

धर्मभृताम् among protectors of righteousness, वरः foremost, रामः Rama, क्षिप्रम् quickly, आगम्य having come forward, तत् चीरम् that bark garment, तस्याः सीतायाः Sita's, कौशेयस्य silk garment's, उपरि upon, स्वयम् himself, बबन्ध fastened.

Rama, foremost among protectors of righteousness, came forward quickly and fastened the bark himself over her silk garment.

रामं प्रेक्ष्य तु सीताया बध्नन्तं चीरमुत्तमम्।

अन्तःपुरगता नार्यो मुमुचुर्वारि नेत्रजम्।।2.37.15।।

सीतायाः of Sita, चीरम् garment, बध्नन्तम् when he was fastening, उत्तमम् excellent, रामम् Rama, प्रेक्ष्य having seen, अन्तःपुरगताः of the inner apartment, नार्यः women, नेत्रजम् born of the eyes, वारि tears, मुमुचुः released.

Beholding Rama fastening the bark garment on Sita, the women of the inner apartment shed tears from their eyes.

ऊचुश्च परमायस्ता रामं ज्वलिततेजसम्।

वत्स नैवं नियुक्तेयं वनवासे मनस्विनी।।2.37.16।।

परमायस्ताः profoundly distressed, ज्वलिततेजसम् with burning lustre, रामम् to Rama, ऊचुश्च also said, वत्स dear child, मनस्विनी highminded, इयम् this Sita, एवम् thus, वनवासे to dwell in the forest, न नियुक्ता was not ordered.

Profoundly distressed, they said to Rama glowing with burning lustre O dear, no one has ordered this highminded Sita to dwell in the forest.

पितुर्वाक्यानुरोधेन गतस्य विजनं वनम्।

तावद्दर्शनमस्या नः सफलं भवतु प्रभो।।2.37.17।।

प्रभो O lord, पितुः father's, वाक्यानुरोधेन in obedience to the words, विजनम् desolate, वनम् to the forest, गतस्य after you have left, तावत् till such time, नः for us, सफलम् fruitful, अस्याः her, दर्शनम् भवतु audience be available.

In obedience to the words of your father, O lord you are going to the forest. Till you return, please allow us to have her (Sita's) audience.

लक्ष्मणेन सहायेन वनं गच्छस्व पुत्रक।

नेयमर्हति कल्याणी वस्तुं तापसवद्वने।।2.37.18।।

पुत्रक O son, सहायेन as companion, लक्ष्मणेन with Lakshmana, वनम् to the forest, गच्छस्व you may go, कल्याणी auspicious lady, इयम् she, तापसवत् like a hermit, वने in the forest, वस्तुम् to live, नार्हति is not worthy of.

Go, O son to the forest with Lakshmana as your companion. (But) this auspicious Sita, will not be able to live in the jungle like a hermit.

कुरु नो याचनां पुत्र सीता तिष्ठतु भामिनी।

धर्मनित्यस्स्वयं स्थातुं न हीदानीं त्वमिच्छसि।।2.37.19।।

पुत्र O son, न: our, याचनाम् prayer, कुरु you may accede, भामिनी lovely, सीता Sita, तिष्ठतु remain here, धर्मनित्यः faithful to your duty, त्वम् you, स्वयम् on your own, स्थातुम् to remain, इदानीम् now, न इच्छसि हि do not desire.

Do accede to our prayer. Let lovely Sita stay with us as you, O son faithful to your
duty, will not like to remain here.

तासामेवंविधा वाच शृण्वन् दशरथात्मजः।

बबन्धैव तदा चीरं सीतया तुल्यशीलया।।2.37.20।।

दशरथात्मज: son of Dasaratha (Rama), तासाम् their, एवंविधाः such ways, वाचः words, शृण्वन् listening, तदा then, तुल्यशीलया similar in nature, सीतया by Sita, चीरम् bark robes, बबन्धैव got them fastened.

While Rama was listening to such words uttered by them, he got the bark robes fastened round Sita who was of similar nature.

चीरे गृहीते तु तया समीक्ष्य नृपतेर्गुरुः।

निवार्य सीतां कैकेयीं वसिष्ठो वाक्यमब्रवीत्।।2.37.21।।

तया by her, चीरे bark garment, गृहीते was worn, नृपतेः king's, गुरुः preceptor, वसिष्ठः Vasistha, समीक्ष्य having seen, सीताम् of Sita, निवार्य having restrained, कैकेयीम् to Kaikeyi, (वाक्यम्) अब्रवीत् said.

When Sita wore the bark garments, Vasistha, the king's preceptor who was watching this restrained her (Sita) and said to Kaikeyi:

अतिप्रवृत्ते दुर्मेधे कैकेयि कुलपांसनि।

वञ्चयित्वा च राजानं न प्रमाणेऽवतिष्ठसे।।2.37.22।।

अतिप्रवृत्ते exceeding all limits of decency, दुर्मेधे a woman of evil mind, कुलपांसनि disgrace to the race, कैकेयि Kaikeyi, राजानम् to king, वञ्चयित्वा च having deceived, प्रमाणे conforming to the standards (of righteousness ), न अवतिष्ठसे are you not abiding

.
You are exceeding all limits of decency O Kaikeyi your motive is evil. You are a disgrace to the race You have deceived the king and your behaviour does not conform to the standards (of righteousness).

न गन्तव्यं वनं देव्या सीतया शीलवर्जिते।

अनुष्ठास्यति रामस्य सीता प्रकृतमासनम्।।2.37.23।।

शीलवर्जिते devoid of good conduct, देव्या by the divine, सीतया Sita, वनम् to the forest, न गन्तव्यम् need not go, सीता Sita, रामस्य Rama's, प्रकृतम् present, आसनम् royal throne, अनुष्ठास्यति she will occupy.

You are devoid of good conduct, O Kaikeyi Divine Sita need not go to the forest. Remaining here she should occupy the royal throne of Rama.

आत्मा हि दारास्सर्वेषां दारसङ्ग्रहवर्तिनाम्।

आत्मेयमिति रामस्य पालयिष्यति मेदिनीम्।।2.37.24।।

दारसङ्ग्रहवर्तिनाम् of men who guard their wives, सर्वेषाम् for all, दाराः wife, आत्मा हि is the very soul, इयम् this Sita, रामस्य Rama's, आत्मा इति soul, मेदिनीम् this earth, पालयिष्यति will rule.

For every householder, his wife is the soul. Since Sita is the soul of Rama, she can rule this earth.

अथ यास्यति वैदेही वनं रामेण सङ्गता।

वयमप्यनुयास्यामः पुरं चेदं गमिष्यति।।2.37.25।।

अथ otherwise, वैदेही Sita, रामेण with Rama, सङ्गता united, वनम् to the forest, यास्यति if goes, वयमपि all of us also, अनुयास्यामः will follow, इदम् this, पुरं च city also, गमिष्यति will go.

Otherwise, if Sita goes with Rama to the forest, all of us along with the entire city will follow.

अन्तपालाश्च यास्यन्ति सदारो यत्र राघवः।

सहोपजीव्यं राष्ट्रं च पुरं च सपरिच्छदम्।।2.37.26।।

सदारः with his wife, राघवः descendant of the Raghus, यत्र where (lives), अन्तपालाश्च guardians of the harem, सहोपजीव्यम् living together with the patron, राष्ट्रं च the kingdom, सपरिच्छदम् along with the retinue, पुरं च the city, यास्यन्ति will go.

The guardians of the harem, its patron king Dasaratha with his retinue and, the people of this city will go wherever Rama lives with his wife.

भरतश्च सशत्रुघ्नश्चीरवासा वनेचरः।

वने वसन्तं काकुत्स्थ मनुवत्स्यति पूर्वजम्।।2.37.27।।

सशत्रुघ्नः Satrughna, भरतश्च also Bharata, चीरवासाः wearing bark robes, वनेचरः wandering in the forest, वने in the forest, वसन्तं living there, पूर्वजम् elder brother, काकुत्स्थम् Son of the Kakutstha (Rama), अनुवत्स्यति follow.

Wandering in the forest and wearing bark, Satrughna and Bharata will live in the company of their elder brother (Rama) in the jungle.

तत श्शून्यां गतजनां वसुधां पादपै स्सह।

त्वमेका शाधि दुर्वृत्ता प्रजानामहिते स्थिता।।2.37.28।।

प्रजानाम् people's, अहिते in doing harm, स्थिता intent upon, दुर्वृत्ता with vile behaviour, त्वम् एका you alone, ततः after that, गतजनाम् deserted by men, शून्याम् empty, वसुधाम् earth, पादपैः सह along with trees, शाधि rule.

Intent upon doing harm to the people with your vile behaviour, you alone rule this kingdom full of trees and deserted by men.

न हि तद्भविता राष्ट्रं यत्र रामो न भूपतिः।

तद्वनं भविता राष्ट्रं यत्र रामो निवत्स्यति।।2.37.29।।

यत्र where, रामः Rama, भूपतिः king, न not, तत् there, राष्ट्रम् kingdom, न भविता हि is not indeed there, यत्र where, रामः Rama, निवत्स्यति he dwells, तत् वनम् that forest also, राष्ट्रम् kingdom, भविता will become.

That is not a kingdom where Rama does not rule. If Rama lives in the forest, that shall be the kingdom.

न ह्यदत्तां महीं पित्रा भरतः शास्तुमर्हति।

त्वयि वा पुत्रवद्वस्तुं यदि जातो महीपतेः।।2.37.30।।

भरतः Bharata, महीपतेः of the king (Dasaratha), जात: यदि if born, पित्रा by father, अदत्ताम् not given, महीम् earth, शास्तुम् to rule, त्वयि in you, पुत्रवत् like a son, वस्तुं वा to live, न अर्हति is not fit.

If Bharata is truly born to the king, he will not rule the kingdom which has not been bestowed on him (wholeheartedly) by his father. Nor will he live like a son to you.

यद्यपि त्वं क्षितितलाद्गगनं चोत्पतिष्यसि।

पितृर्वंशचरित्रज्ञः सोऽन्यथा न करिष्यति।।2.37.31।।

त्वम् you, क्षितितलात् from the earth, गगनम् to the sky, उत्पतिष्यसि यद्यपि even if you can fly, पितुर्वंशचरित्रज्ञः knower of traditions of his father's dynasty, सः Bharata, अन्यथा otherwise, न करिष्यति will not act.

Even if you were to fly from earth to sky, Bharata who knows the traditions of his father's dynasty, will not act otherwise.

तत्त्वया पुत्रगर्धिन्या पुत्रस्य कृतमप्रियम्।

लोके हि स न विद्येत यो न राममनुव्रतः।।2.37.32।।

तत् therefore, पुत्रगर्धिन्या by a woman greedily guarding her son's interest, त्वया by you, पुत्रस्य of your son, अप्रियम् harm, कृतम् is done, लोके in this world, यः who, रामम् to Rama, अनुव्रतः follows, न not, सः he, न विद्येत हि will not be there.

Therefore, by greedily guarding your son's interest you are doing him harm. There is none in this world who will not follow Rama.

द्रक्ष्यस्यद्यैव कैकेयी पशुव्यालमृगद्विजान्।

गच्छतस्सह रामेण पादपांश्च तदुन्मुखान्।।2.37.33।।

कैकेयी Kaikeyi, रामेण सह along with Rama, गच्छतः leaving, पशुव्यालमृगद्विजान् flocks of cattle, elephants, deer and birds, तदुन्मुखान् bending towards him, पादपांश्च trees also, अद्यैव today, द्रक्ष्यसि you will see.

Today you shall see, O Kaikeyi, flocks of cattle, elephants, deer and birds following Rama, even the trees bending towards him.

अथोत्तमान्याभरणानि देवि

देहि स्नुषायै व्यपनीय चीरम्।

न चीरमस्याः प्रविधीयतेति

न्यवारयत्तद्वसनं वसिष्टः।।2.37.34।।

अथ then, देवि Devi (Kaikeyi), चीरम् bark robes, व्यपनीय having removed, स्नुषायै your daughterinlaw, उत्तमानि precious, आभरणानि ornaments, देहि give, अस्याः her, चीरम् bark robes, न प्रविधीयत was not decided, इति thus, वसिष्ठः Vasistha, तत् that, वसनम् garment, न्यवारयत् prevented.

O Kaikeyi remove those bark robes and bestow on your daughterinlaw precious ornaments. She was not ordained to wear the bark. Vaisishta, saying so, prevented Sita from wearing that garment.

एकस्य रामस्य वने निवास

स्त्वया वृतःकेकयराजपुत्री।

विभूषितेयं प्रतिकर्मनित्या

वसत्वरण्ये सह राघवेण।।2.37.35।।

केकयराजपुत्री O daughter of the king of Kekaya, त्वया by you, एकस्य रामस्य only for Rama, वने in the forest, निवासः dwell, वृतः is sought for, इयम् this Sita, विभूषिता welladorned, प्रतिकर्मनित्या engaged daily in decorating, राघवेण सह along with Rama, अरण्ये in the forest, वसतु shall live.

O Kaikeyi, you asked that Rama only should dwell in the forest (wearing bark robes). Therefore let Sita, adorn her body daily, while she lives in the forest with Rama.

यानैश्च मुख्यैः परिचारकैश्च

सुसंवृता गच्छतु राजपुत्री।

वस्त्रैश्च सर्वैस्सहितैर्विधानै

र्नेयं वृता ते वरसम्प्रदाने।।2.37.36।।

राजपुत्री princess Sita, मुख्यैः with excellent, यानैश्च with chariots, परिचारकैश्च with attendants, सुसंवृता surrounded by, वस्त्रैश्च with garments, सर्वैः with everything, सहितैः together, विधानैः necessities, गच्छतु let go, ते your, वरसम्प्रदाने while seeking boons, इयम् this Sita, न वृता is not included.

Equipped with excellent chariots, attendants, garments, and all other needs let the princess (Sita) go. While seeking boons, you did not include Sita.

तस्मिंस्तथा जल्पति विप्रमुख्ये

गुरौ नृपस्याप्रतिमप्रभावे।

नैव स्म सीता विनिवृत्तभावा

प्रियस्य भर्तुः प्रतिकारकामा।।2.37.37।।

नृपस्य king's, गुरौ preceptor, अप्रतिमप्रभावे possessing incomparable power, विप्रमुख्ये foremost of brahmins, तस्मिन् that Vasistha, तथा in that way, जल्पति speaking, सीता Sita, प्रियस्य beloved, भर्तुः husband, प्रतिकारकामा to serve him, विनिवृत्तभावा to swerve from her resolve, नैव स्म did not agree.

(Though) Vasistha, endowed with matchless power, the preceptor of the king and foremost among the brahmins thus expressed himself, Sita was not willing to swerve from her resolve in order to serve her beloved husband.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे सप्तत्रिंशस्सर्गः।।
Thus ends the thirtyseventh sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.