--- title: "Ayodhya Kanda, Sarga 37" canonical: "https://ramayana.com/valmiki-ramayana/ayodhya-kanda/sarga-37" lang: "en" --- # Ayodhya Kanda, Sarga 37 > महामात्रवचः श्रुत्वा रामो दशरथं तदा। > अभ्यभाषत वाक्यं तु विनयज्ञो विनीतवत्॥ १॥ Hearing the remonstrance of the chief minister, Śrī Rāma, for his part, who was an adept in courtesy, politely addressed on that occasion the following words to Daśaratha : (1) > त्यक्तभोगस्य मे राजन् वने वन्येन जीवतः। > किं कार्यमनुयात्रेण त्यक्तसङ्गस्य सर्वतः॥ २॥ “What purpose of mine, who have renounced all enjoyment and shaken off attachment for everything and am going to live on the products of the forest alone, will be served, O king, with an army following me? (2) > यो हि दत्त्वा द्विपश्रेष्ठं कक्ष्यायां कुरुते मनः। > रज्जुस्नेहेन किं तस्य त्यजतः कुञ्जरोत्तमम्॥ ३॥ “He who, having parted with an excellent elephant, seeks to retain the tether is indeed a fool. What is to be gained through attachment to a tether by him who has forgone an excellent elephant? (3) > तथा मम सतां श्रेष्ठ किं ध्वजिन्या जगत्पते। > सर्वाण्येवानुजानामि चीराण्येवानयन्तु मे॥ ४॥ “Similarly, O jewel among the virtuous, what purpose of mine will be served with an army, O ruler of the world? I, therefore, allow all things to be used by Bharata. Let the servant-maids of mother Kaikeyī bring me robes fit for a dweller in forests alone.” (4) > खनित्रपिटके चोभे समानयत गच्छत। > चतुर्दश वने वासं वर्षाणि वसतो मम॥ ५॥ Addressing the maid-servants, he continues: “go and duly bring a spade and a basket both for me, who am going to take up my abode in a forest for fourteen years.”(5) > अथ चीराणि कैकेयी स्वयमाहृत्य राघवम्। > उवाच परिधत्स्वेति जनौघे निरपत्रपा॥ ६॥ Personally bringing pieces of bark for being put on by Śrī Rāma and others, Kaikeyī, who was lost to all shame, forthwith said to Śrī Rāma in the midst of that concourse of men, “Put these on !” (6) > स चीरे पुरुषव्याघ्रः कैकेय्याः प्रतिगृह्य ते। > सूक्ष्मवस्त्रमवक्षिप्य मुनिवस्त्राण्यवस्त ह॥ ७॥ Receiving from Kaikeyī two pieces of bark for being used as a loin-cloth and a cover respectively and discarding his raiment of fine yarn, that tiger among men put on the garb of ascetics: so the tradition goes. (7) > लक्ष्मणश्चापि तत्रैव विहाय वसने शुभे। > तापसाच्छादने चैव जग्राह पितुरग्रतः॥ ८॥ Nay, leaving his exquisite robes on that very spot, Lakṣmaṇa too put on in the presence of his father two pieces of bark fit for ascetics. (8) > अथात्मपरिधानार्थं सीता कौशेयवासिनी। > सम्प्रेक्ष्य चीरं संत्रस्ता पृषती वागुरामिव॥ ९॥ Gazing with reverence on the piece of bark intended for being donned by her, Sītā, who was clad in silken robes, felt dismayed as a doe would on seeing a snare set for entrapping it. (9) > सा व्यपत्रपमाणेव प्रगृह्य च सुदुर्मनाः। > कैकेय्याः कुशचीरे ते जानकी शुभलक्षणा॥ १०॥ > अश्रुसम्पूर्णनेत्रा च धर्मज्ञा धर्मदर्शिनी। > गन्धर्वराजप्रतिमं भर्तारमिदमब्रवीत्॥ ११॥ Feeling much abashed, as it were, while taking from the hand of Kaikeyī the two articles of wearing apparel made of Kuśa grass and greatly troubled in mind, Sītā (daughter of Janaka), who was endowed with auspicious bodily marks, knew what is right and served as an illustration of virtue, spoke as follows, her eyes overflowing with tears, to her husband, who vied with Citraratha, the ruler of the Gandharvas : (10-11) > कथं नु चीरं बध्नन्ति मुनयो वनवासिनः। > इति ह्यकुशला सीता सा मुमोह मुहुर्मुहुः॥ १२॥ “I wonder how ascetics dwelling in forests put on the bark of trees.” Saying so, the celebrated Sītā, who was in no way adept in wearing the bark of trees, erred again and again in her attempt to do so. (12) > कृत्वा कण्ठे स्म सा चीरमेकमादाय पाणिना। > तस्थौ ह्यकुशला तत्र व्रीडिता जनकात्मजा॥ १३॥ Placing one piece about her neck and taking another in her hand, the said daughter of Janaka stood abashed, inapt as she was in wearing the bark. (13) > तस्यास्तत् क्षिप्रमागत्य रामो धर्मभृतां वरः। > चीरं बबन्ध सीतायाः कौशेयस्योपरि स्वयम्॥ १४॥ Quickly going near her, Śrī Rāma, the foremost of those upholding the cause of virtue, then personally fastened the bark over her silken garment. (14) > रामं प्रेक्ष्य तु सीताया बध्नन्तं चीरमुत्तमम्। > अन्तःपुरचरा नार्यो मुमुचुर्वारि नेत्रजम्॥ १५॥ > ऊचुश्च परमायत्ता रामं ज्वलिततेजसम्। > वत्स नैवं नियुक्तेयं वनवासे मनस्विनी॥ १६॥ Perceiving Śrī Rāma fastening the excellent bark about Sītā, the female inmates of the gynaeceum began to shed tears and, sore distressed as they were, spoke as follows to Śrī Rāma of dazzling glory : “This high-minded princess has not been so commanded to reside in the forest (as you), dear child ! (15-16) > पितुर्वाक्यानुरोधेन गतस्य विजनं वनम्। > तावद् दर्शनमस्या नः सफलं भवतु प्रभो॥ १७॥ “At least let her blessed sight continue to bring its reward to us during the interim period when you have departed to the lonely forest in obedience to your father’s command, O lord ! (17) > लक्ष्मणेन सहायेन वनं गच्छस्व पुत्रक। > नेयमर्हति कल्याणि वस्तुं तापसवद् वने॥ १८॥ “Proceed to the forest, dear son, with Lakṣmaṇa alone as your companion. This blessed princess does not deserve to dwell in the forest like an ascetic. (18) > कुरु नो याचनां पुत्र सीता तिष्ठतु भामिनी। > धर्मनित्यः स्वयं स्थातुं न हीदानीं त्वमिच्छसि॥ १९॥ “Grant our solicitation, O darling ! Let Sītā, the pretty young lady, continue to stay in Ayodhyā though surely you are not personally inclined to stay any longer, righteousness being your eternal companion.” (19) > तासामेवंविधा वाचः शृण्वन् दशरथात्मजः। > बबन्धैव तथा चीरं सीतया तुल्यशीलया॥ २०॥ Even though hearing such loving remonstrances of those women, Śrī Rāma, son of Daśaratha, persisted in fastening the bark over her silken garment as aforesaid (vide verse 14) as desired by Sītā, whose conduct came into line with his own. (20) > चीरे गृहीते तु तया सबाष्पो नृपतेर्गुरुः। > निवार्य सीतां कैकेयीं वसिष्ठो वाक्यमब्रवीत्॥ २१॥ Stopping Sītā when the bark was taken by her (from the hands of Kaikeyī), Sage Vasiṣṭha, the king’s preceptor, for his part, spoke to Kaikeyī with tears in his eyes, as follows : (21) > अतिप्रवृत्ते दुर्मेधे कैकेयि कुलपांसनि। > वञ्चयित्वा तु राजानं न प्रमाणेऽवतिष्ठसि॥ २२॥ “Having hoodwinked the king, O evil-minded Kaikeyī, who have exceeded your limits and brought disgrace to your family, you do not keep within bounds yet ! (22) > न गन्तव्यं वनं देव्या सीतया शीलवर्जिते। > अनुष्ठास्यति रामस्य सीता प्रकृतमासनम्॥ २३॥ “O woman, dead to all decorum, Princess Sītā shall not proceed to the forest. She will occupy the throne which was offered to Rāma. (23) > आत्मा हि दाराः सर्वेषां दारसंग्रहवर्तिनाम्। > आत्मेयमिति रामस्य पालयिष्यति मेदिनीम्॥ २४॥ “A wife is the very self to all householders. As the other self of Rāma, she will rule over the globe. (24) > अथ यास्यति वैदेही वनं रामेण संगता। > वयमत्रानुयास्यामः पुरं चेदं गमिष्यति॥ २५॥ “If Sītā, a princess of the Videha territory, retires to the forest alongwith Rāma, we, who are present here at this moment, shall follow suit and the people of this city too will go. (25) > अन्तपालाश्च यास्यन्ति सदारो यत्र राघवः। > सहोपजीव्यं राष्ट्रं च पुरं च सपरिच्छदम्॥ २६॥ “The soldiers guarding the gynaeceum too will go where Rāma, a scion of Raghu, stays with his wife. Nay, the entire state of Kosala including all its resources as well as the city of Ayodhyā with its goods and chattels will also go. (26) > भरतश्च सशत्रुघ्नश्चीरवासा वनेचरः। > वने वसन्तं काकुत्स्थमनुवत्स्यति पूर्वजम्॥ २७॥ “Clad in the bark of trees and dwelling in a forest, Bharata too with Śatrughna will adopt the mode of life of his elder brother, Rāma, a scion of Kakutstha, living in the forest. (27) > ततः शून्यां गतजनां वसुधां पादपैः सह। > त्वमेका शाधि दुर्वृत्ता प्रजानामहिते स्थिता॥ २८॥ “Rule you alone after that the desolate earth, deserted by men, with its trees because it will be reduced to a mere forest, vile as you are and bent upon doing harm to the people. (28) > न हि तद् भविता राष्ट्रं यत्र रामो न भूपतिः। > तद् वनं भविता राष्ट्रं यत्र रामो निवत्स्यति॥ २९॥ “The state in which Rāma is no longer the king will not survive; while the forest which Rāma is going to inhabit is sure to develop into a flourishing state. (29) > न ह्यदत्तां महीं पित्रा भरतः शास्तुमिच्छति। > त्वयि वा पुत्रवद् वस्तुं यदि जातो महीपतेः॥ ३०॥ “Bharata surely would not rule over the earth which has not been voluntarily alienated by his father, nor would he live with you as a son, if he is sprung from the loins of the Emperor. (30) > यद्यपि त्वं क्षितितलाद् गगनं चोत्पतिष्यसि। > पितृवंशचरित्रज्ञः सोऽन्यथा न करिष्यति॥ ३१॥ “Even if you soar into the heavens leaving the earth’s surface, he would not do anything contrary to the established usage, knowing as he does the practice of his forbears. (31) > तत् त्वया पुत्रगर्धिन्या पुत्रस्य कृतमप्रियम्। > लोके नहि स विद्येत यो न राममनुव्रतः॥ ३२॥ “Therefore an unfriendly act alone has been done by you to your son, even though you covet his well-being; for there is none in the world who is not devoted to Rāma. (32) > द्रक्ष्यस्यद्यैव कैकेयि पशुव्यालमृगद्विजान्। > गच्छतः सह रामेण पादपांश्च तदुन्मुखान्॥ ३३॥ “O Kaikeyī, you will see this very day beasts, snakes, deer and birds going with Rāma to the forest and trees too eager to accompany him. (33) > अथोत्तमान्याभरणानि देवि > देहि स्नुषायै व्यपनीय चीरम्। > न चीरमस्याः प्रविधीयतेति > न्यवारयत् तद् वसनं वसिष्ठः॥ ३४॥ “Therefore, laying aside the bark of trees, give your daughter-in-law excellent jewels, O queen ! The bark of trees is not meant for her.” Saying so, Vasiṣṭha forbade Sītā wearing it. (34) > एकस्य रामस्य वने निवास- > स्त्वया वृतः केकयराजपुत्रि। > विभूषितेयं प्रतिकर्मनित्या > वसत्वरण्ये सह राघवेण॥ ३५॥ The sage continued, “The sojourn in the forest of Rāma alone has been asked for by you, O princess of the Kekaya territory ! Hence let Sītā, who deserves to be decorated daily, dwell in the forest with Rāma, a scion of Raghu, richly adorned. (35) > यानैश्च मुख्यैः परिचारकैश्च > सुसंवृता गच्छतु राजपुत्री। > वस्त्रैश्च सर्वैः सहितैर्विधानै- > र्नेयं वृता ते वरसम्प्रदाने॥ ३६॥ “Nay, let the princess proceed fully provided with excellent conveyances and attendants as well as with costumes of various kinds and all useful accessories; for, while asking for the boons her exile was not solicited by you.” (36) > तस्मिंस्तथा जल्पति विप्रमुख्ये > गुरौ नृपस्याप्रतिमप्रभावे। > नैव स्म सीता विनिवृत्तभावा > प्रियस्य भर्तुः प्रतिकारकामा॥ ३७॥ Even though the said preceptor of the king, the foremost among the Brāhmaṇas, who wielded an influence which had no parallel, spoke as above, Sītā, who wished to follow the ways of her husband, did not desist from her purpose in the least. (37) Book: https://ramayana.com/valmiki-ramayana --- Source: Gita Press, Gorakhpur editions. Buy the book: https://gitapress.org/product/sri-ramcharitmanas-special-edition Ramayana.com, a free, ad-free project of Ved Vyas Foundation.