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.

महा मात्र वचः श्रुत्वा रामः दशरथम् तदा |
अन्वभाषत वाक्यम् तु विनयज्ञो विनीतवत् || २-३७-१

Hearing the words of the chief minister, Rama who was well-versed in courtesy, spoke then to Dasaratha as follows:

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.

त्यक्त भोगस्य मे राजन् वने वन्येन जीवतः |
किम् कार्यम् अनुयात्रेण त्यक्त सन्गस्य सर्वतः || २-३७-२

“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?”

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?”

यो हि दत्त्वा द्विप श्रेष्ठम् कक्ष्यायाम् कुरुते मनः |
रज्जु स्नेहेन किम् तस्य त्यजतः कुन्जर उत्तमम् || २-३७-३

“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?”

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

तथा मम सताम् श्रेष्ठ किम् ध्वजिन्या जगत् पते |
सर्वाणि एव अनुजानामि चीराणि एव आनयन्तु मे || २-३७-४

“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.’

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.

खनित्र पिटके च उभे मम आनयत गच्चतः |
चतुर् दश वने वासम् वर्षाणि वसतः मम || २-३७-५

“I am going to reside in the abode of forest for fourteen years. Bring a shoel and a basket both for me.”

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.

अथ चीराणि कैकेयी स्वयम् आहृत्य राघवम् |
उवाच परिधत्स्व इति जन ओघे निरपत्रपा || २-३७-६

Thereupon, Kaikeyi shamelessly bringing personally of men, said to Rama; “Put these on”

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”

स चीरे पुरुष व्याघ्रः कैकेय्याः प्रतिगृह्य ते |
सूक्ष्म वस्त्रम् अवक्षिप्य मुनि वस्त्राणि अवस्त ह || २-३७-७

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.

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.

लक्ष्मणः च अपि तत्र एव विहाय वसने शुभे |
तापसाच् चादने चैव जग्राह पितुर् अग्रतः || २-३७-८

Lakshmana too there itself before his father put on the clothing of ascetics, by discarding his beautiful raiment.

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.

अथ आत्म परिधान अर्थम् सीता कौशेय वासिनी |
समीक्ष्य चीरम् सम्त्रस्ता पृषती वागुराम् इव || २-३७-९

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)

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.

सा व्यपत्रपमाणा इव प्रतिगृह्य च दुर्मनाः |
गन्धर्व राज प्रतिमम् भर्तारम् इदम् अब्रवीत् || २-३७-१०
अश्रुसंपूर्ण्नेत्रा च धर्मज्ञा धर्मदर्शिनी |
गन्धर्वराजप्रतिमम् भर्तारमिदमब्रवीत् || २-३७-११

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)

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)

कथम् नु चीरम् बध्नन्ति मुनयो वन वासिनः |
इति ह्यकुशला सीता सामुमोह मुहुर्मुहुः || २-३७-१२

“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)

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.

कृत्वा कण्ठे च सा चीरम् एकम् आदाय पाणिना |
तस्थौ हि अकुषला तत्र व्रीडिता जनक आत्मज || २-३७-१३

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.

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.

तस्याः तत् क्षिप्रम् आगम्य रामः धर्मभृताम् वरः |
चीरम् बबन्ध सीतायाः कौशेयस्य उपरि स्वयम् || २-३७-१४

Rama, the foremost of those upholding virute, quicky came and personally fastened that bark over the sild garment of Seetha.

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.

रामम् प्रेक्ष्य तु सीतायाः बध्नन्तम् चीरमुत्तमम् |
अन्तःपुरगता नार्यो मुमुचुर्वारि नेत्रजम् || २-३७-१५

Seeing the greatest Rama fastening the bark to Seetha in that manner, the women in the gynaecium shed tears from their eyes.

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.

उचुश्च परमायस्ता रामम् ज्वलिततेजसम् |
वत्स नैवम् नियुक्तेयम् वनवासे मनस्विनी || २-३७-१६

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.”

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.

पितुर्वाक्यानुरोधेन गतस्य विजनम् वनम् |
तावद्दर्शनमस्या नः सफलम् भवतु प्रभो || २-३७-१७

“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.”

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.

लक्ष्मणेन सहायेन वनम् गच्छस्व पुत्रक |
नेयमर्हति कल्याणी वस्तुम् तापसवद्वने || २-३७-१८

” 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.”

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.

कुरु नो याचनाम् पुत्र! सीता तिष्ठतु भामिनी |
धर्मनित्यः स्वयम् स्थातुम् न हीदानीम् त्वमिच्छसि || २-३७-१९

“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.

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.

तासामेवम्विधा वाचः शृण्वन् दशरथात्मजः |
बबन्धैव तदा चीरम् सीतया तुल्यशीलया || २-३७-२०

Even after hearing their words in this manner, Rama fastened that piece of bark to Seetha, who has a well-matched nature.

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.

चीरे गृहीते तु तया समीक्ष्य नृपतेर्गुरुः |
निवार्य सीताम् कैकेयीम् वसिष्ठो वाक्यमब्रवीत् || २-३७-२१

Seeing Seetha accepting the piece of bark, Vasistha the king’s preceptor prevented her and spoke thus to Kaikeyi.

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.

अतिप्रवृत्ते दुर्मेधे कैकेयि कुलपांसनि |
वञ्यित्वा च राजानम् न प्रमाणेऽवतिष्ठसे || २-३७-२२

“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.

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.

न गन्तव्यम् वनम् देव्या सीतया शीलवर्जिते |
अनुष्ठास्यति रामस्य सीता प्रकृतमासनम् || २-३७-२३

“Oh, the woman without decorum! Seetha the princess shall not proceed to forest. She will occuply the throne, which was awarded to Rama.”

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.

आत्मा हि दाराः सर्वेषाम् दारसम्ग्रहवर्तिनाम् |
आत्मेयमिति रामस्य पालयिष्यति मेदिनीम् || २-३७-२४

“A wife is very self to all, who constantly care for their wives. As Seetha is Rama’s self, she can rule the earth.”

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.

अथ यास्यति वैदेही वनम् रामेण सम्गता |
वयमप्यनुयास्यामः पुरम् चेदम् गमिष्यति || २-३७-२५

“Or rather, if Seetha goes to forest together with Rama, we also will follow suit. This city too will go.”

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.

अन्तपालाश्च यास्यन्ति सदारो यत्र राघवः |
सहोपजीव्यम् राष्ट्रम् च पुरम् च सपरिच्छदम् || २-३७-२६

“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.”

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.

भरतश्च सशत्रुघ्नश्चीरवासा वनेचरः |
वने वसन्तम् काकुत्थ्समनुवत्स्यति पूर्वजम् || २-३७-२७

“Wearing pieces of bark, Bharata along with Shatrughna will live along with Rama their brother residing in the forest and moving in the forest.”

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.

ततह् शून्याम् गतजनाम् वसुधाम् पादपैः सह |
त्वमेका शाधि दुर्वृत्ता प्रजानामहिते स्थिता || २-३७-२८

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.

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.

न हि तद्भविता राष्ट्रम् यत्र रामो न भूपतिः |
तद्वनम् भविता राष्ट्रम् यत्र रामो निवत्स्यति || २-३७-२९

“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.”

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.

न ह्यदत्ताम् महीम् पित्रा भरतः शास्तुमर्हति |
त्वयि वा पुत्रवद्वस्तुम् यदि जातो महीपतेः || २-३७-३०

“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.”

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.

यद्यपि त्वम् क्षितितलाद्गगनम् चोत्पतिष्यसि |
पितुर्व्ंशचरित्रज्ञः सोऽन्यथा न करिष्यति ||२-३७-३१

“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”

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.

तत्त्वया पुत्रगर्धिन्या पुत्रस्य कृतमप्रियम् |
लोके हि स न विद्येत यो न राममनुव्रतः || २-३७-३२

“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”

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.

द्रक्ष्यस्यद्यैव कैकेयि पशुव्याळमृगद्विजान् |
गच्छतः सह रामेण पादपांश्च तदुन्मुखान् || २-३७-३३

“Oh, Kaikeyi! You will see now itself that beasts, elephants, deers and birds going with Rama and trees also turning their faces towards Rama.”

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.

अथोत्तमान्याभरणानि देवि |
देहि स्नुषायै व्यपनीय चीरम् |
न चीरमस्याः प्रविधीयतेति |
न्यवारयत् तद्वसनम् वसिष्ठः || २-३७-३४

“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.

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)

एकस्य रामस्य वने निवास |
स्त्वया वृतह् केकयराजपुत्रि |
विभूषितेयम् प्रतिकर्मनित्या |
वसत्वरण्ये सह राघवेण || २-३७-३५

“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.”

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.

यानैश्च मुख्यैः परिचारकैश्च |
सुसम्वृता गच्छतु राजपुत्री |
वस्रैश्च सर्वैः सहितैर्विधानै |
र्नेयम् वृता ते वरसम्प्रदाने || २-३७-३६

“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”

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.

तस्मिंस्तथा जल्पति विप्रमुख्ये |
गुरौ नृपस्याप्रतिमप्रभावे |
नैव स्म सीता विनिवृत्तभावा |
प्रियस्य भर्तुः प्रतिकारकामा || २-३७-३७

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.

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.