Sri Valmiki Ramayanam - Kishkinda Kanda (Book 4) Sarga 24 to 27

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar, 

 Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 24

Introduction

Sugreeva and Tara lament Vali's death. Sugreeva seeks permission of Rama to enter the funeral pyre of

his brother Vali to self-immolate himself for his wrongdoing in getting his own brother killed. Tara asks Rama to kill her with the same arrow with which Vali is killed, so that she too can go to heavens to meet her husband.

A word about this chapter. The bardic tradition is in the habit of including everything, while the critical editions exclude anything arbitrary. This chapter is excluded in the critical editions, but traditional versions retained it, and all publications publish this. The scholars have also said that all the forty-four verses in here have no stamp of Valmiki, the verbiage and verbosity are heightened, even the meter is overfilled, and even the word positioning does not yield proper meaning. Even so, all are retained in all publications. However, it may be mentioned that if some Valmiki Jr. written and included this chapter, it should have been ages before, but not in the known ages, because Dharmaakuutam, Govindaraja and others have commentaries on chapter. In all the commentaries an exhaustive commentary is there on two verses uttered by Tara, which is included here also.

tam aashu vegena duraasadena tu abhiplutaam shoka mahaarNavena |
pashyan tadaa vaali anujaH tarasvii bhraatruH vadhena apratimena tepe || 4-24-1

1. duraasadena= intolerable; shoka mahaa arNavena= anguish, called vast ocean; vegena= speedy [ocean]; aashu= quickly; abhiplutaam= one who is deluged; tam pashyan= her, on seeing; tadaa= then; tarasvii vaali anujaH= mighty one, Vali's, brother; a + pratimena= matchless [brother Vali]; bhraatruH vadhehena [bhraatruH] tepe= for brother's, killing, [brother Sugreeva] regretted.

On seeing Tara who quickly deluged in a speedy and vast ocean of intolerable anguish, then that Vali's mighty brother Sugreeva regretted for the killing of his matchless brother. [4-24-1]

sa baaSpa puurNena mukhen pashyan kshaNena nir.hviNNa manaa manasvii |
jagaama raamasya shanaiH samiipam bhR^ityaiH vR^ittaH sa.mpariduuyamaanaH || 4-24-2

2. baaSpa puurNena mukhen= with tears, filled, face; kshaNena= for a moment; pashyan= while seeing [Tara]; nirviNNa manaa= despaired, at heart; manasvii= one who has kind heart; saH= he that Sugreeva; sam pariduuyamaanaH= verily, lamenting; bhR^ityaiH vR^ittaH= with attendants, surrounded by; shanaiH raamasya samiipam jagaama= slowly, to Rama's, near, paced towards.

While that kind hearted Sugreeva observed Tara for a moment he is despaired at heart, tears filled his face, and lamenting very much he slowly paced to the near of Rama, surrounded by his attendants. [4-24-2]

sa tam samaasaadya gR^ihiita caapam udaattam aashii viSa tulya baaNam |
yashashvinam lakshaNa lakshita a.ngam avasthitam raaghavam iti uvaaca || 4-24-3

3. saH= he that Sugreeva; gR^ihiita caapam= one who is handling, bow [Rama]; udaattam= majestic one [Rama]; aashii viSa tulya baaNam= serpent, similar, arrow; yashashvinam= distinguished one; lakshaNa lakshita angam= with great attributes, adorned, limbs - magnificent one; ava sthitam= who stood nearby; tam raaghavam aasaadya= him, that Raghava, on nearing; iti uvaaca= this way, said.

On approaching him who is majestic, who is still handling his bow and snake-like arrow, a distinguished person with all of his limbs adorned with great attributes that an emperor should have by birth, to such a Raghava who is standing nearby, Sugreeva spoke this way. [4-24-3]

Rama is still wielding his bow and arrow throughout this chapter. Perhaps he is on his own guard to confront any hopping of any monkey at him, with indignation for killing Vali.

yathaa pratij~naatam idam narendra kR^itam tvayaa dR^iuSTa phalam ca karma |
mama adya bhogeSu narendra suuno mano nivR^ittam hata jivitena || 4-24-4

4. narendra= oh, best king; tvayaa yathaa pratij~naatam= by you, as to how, promised; idam dR^iSTa phalam karma kR^itam= this, eventual, fruition, deed with, is done - accomplished; narendra suunuH= king's, son - oh, prince; hata jivitena= with flawed - became despicable, with life; adya mama manaH= now, my, heart; bhogeSu nivR^ittam= extravagances, backslidden.

"As promised, oh, best king, you have accomplished this deed with its eventual fruition of getting back the kingdom and my wife, but now, oh, prince, my heart is backsliding from extravagances of kingdom and kingship, as my life itself is rendered despicable, for I got my brother killed. [4-24-4]

asyaam mahiSyaam tu bhR^isham rudatyaam pure ati vikroshati duHkha tapte |
hate nR^ipe sa.mshayite a.ngade ca na raama raajye ramate mano me || 4-24-5

5. raama= oh, Rama; nR^ipe hate= king, when killed; asyaam mahiSyaam bhR^isham rudatyaam= this, empress, bitterly, weeping; duHkha tapte= sadness, scorched in; pure ati vikroshati= in city, much, wailing is there; angade ca= Angada is, also; samshayite= when in doubtful state; me manaH= my, heart; raajye na ramate= in kingdom, not, taking delight.

"When the king is killed, this empress is wailing bitterly, much wailing is there in city scorched in sadness, and Angada too is in a doubtful state of sustaining his lives in the fond of his father, as such oh, Rama, my heart is not taking delight in kingdom. [4-24-5]

krodhaad amarSaad ativipradharSaad bhraatur vadho me anumataH purastaat |
hate tu idaaniim hari yuudhape asmin sutiikshNam ikshvaaku vara pratapsye || 4-24-6

6. purastaat= in the fist instance; krodhaat= by anger; a+marSaat= by intolerance; ati vi pradharSaat= by too, much, ignominy; bhraatuH vadhaH me anumataH brother's, killing, by me, agreed to; hari yuudhape ikshvaaku vara= oh, Ikshvaku, best of; idaaniim tu= now, but; asmin hate= that, monkey's, chief, on dying; su tiikshNam= very, extremely; pra tapsye= highly, remorseful I am.

"In the first instance I have agreed for the elimination of my brother owing to my anger, intolerance and as I was subjected to too much ignominy, but now, oh, best one from Ikshvaku-s, when the chief of monkeys Vali is put to death, I am painfully remorseful. [4-24-6]

shreyo adya manye mama shaila mukhye tasmin hi vaasaH ciram R^iSyamuuke |
yathaa tathaa vartayataH sva vR^ityaa na imam nihatya tridivasaya laabhaH || 4-24-7

7. adya= now; sva vR^ityaa= in my own, nature [befitting to a monkey]; yathaa tathaa= as is, where is; vartayataH= spending life; mama= to me; tasmin shaila mukhye R^iSyamuuke= on that, mountain, the best, on Rishyamuka; ciram vaasaH shreyaH= for ever, living, is better; thus; manye= I think; imam nihatya= him, on killing; tridivasaya laabhaH= heaven, achieving; na= no - good.

"I think it would be better for me to live on that best mountain Rishyamuka for ever in an as is where is condition, somehow spending life befitting to a monkey, and achieving even heaven on killing my brother is of no good. [4-24-7]

na tvaa jighaa.msaami cara iti yat maam ayam mahaatmaa matimaan uvaaca |
tasya eve tat raama vaco anuruupam idam vacaH karma ca me anuruupam || 4-24-8

8. raama= oh, Rama; mahaatmaa matimaan ayam= great-souled, rational one, this one [Vali]; tvaa na jighaamsaami= you, not, I wish to kill; cara= begone; iti yat maam uvaaca= thus, which, to me, spoke; tat vacaH= that [sort of ] word; tasya eve anuruupam= to him, alone, befitting; idam vacaH karma ca me anuruupam= this [sort of,] word, deed, also, to me, befitting.

"The words which he used to speak to me saying, 'I do not wish to kill you, begone...' are befitting to that great-souled and rational vanara, and my words in asking you to him to kill him, and my deeds in getting him killed are befitting to me, as an irrational vanara. [4-24-8]

bhraataa katham naama mahaa guNasya bhraatur vadham raama virocayeta |
raajasya duHkhasya ca viira saaram vicintayan kaama puraskR^ito api || 4-24-9

9. raama= oh, Rama; viira= oh, brave one; kaama puraskR^itaH api= avarice, keeping before [in prospect,] even if; bhraataa= of brother [killing]; raajasya= of kingdom [gaining]; duHkhasya ca= of distress, also [thru them]; saaram vi cintayan= crux, while discriminating; mahaa guNasya bhraatuH vadham= highly, honoured, brother's, in killing; katham naama= how, indeed; vi rocayeta= takes pleasure in.

"Indeed, oh, brave Rama, whether killing one's own brother will be self-torturous? Or, taking pleasure in kingdom on killing that brother will be more? Or, the distress ensuing that killing will be the most? Without truly discriminating these cruces, even if one has one's own own avarice in prospect, who is he that is going to take pleasure in killing his own highly honoured brother? Excepting me! [4-24-9]

vadho hi me mato na asiit sva mahaatmyaa avyatikramaat |
mama aasiit buddhiH duraatmyaat praaNa haarii vyatikramaH || 4-24-10

10. sva mahaatmyaa a+vyatikramaat= his own, probity, without, violating; me vadhaH= me, killing; mataH na asiit hi= verily, intent [of Vali,] not, is there; indeed; mama buddhiH dur aatmyaat= my, intent's, by evil; praaNa haarii= lives, taking; vyatikramaH aasiit= violation, is there.

"Killing me is not in the intent of Vali violating his probity, but my intent has become evilly life taking, violating my own probity. [4-24-10]

druma shaakaa avabhagno aham muhurtam pariniSTanan |
svaantayitvaa anena uk{}taH na punaH kartum arhasi || 4-24-11

11. druma shaakaa avabhagnaH= with tree, branch, thrashed [- as if that tree branch is a schoolmaster's cane]; muhurtam= for a time; pariniSTanan aham= whining, I was; anena svaantayitvaa= by him, comforted; punaH kartum na arhasi uktaH= not, again, to do so, not, you shall; uktaH= I was said.

"I was whining for a time when Vali thrashed me with a tree branch, as if with a schoolmaster's cane, but later on comforting me he said this to me, 'do not do this again, this daring me to fight you back.' [4-24-11]

bhraatR^itvam aarya bhaavaH ca dharmaH ca anena rakshitaH |
mayaa krodhaH ca kaamaH ca kapitvam ca pradarshitam || 4-24-12

12. anena= by him; bhraatR^itvam= brotherliness; aarya bhaavaH= dignity; dharmaH ca= probity, also; rakshitaH= conserved; mayaa= by me; krodhaH ca kaamaH ca= furiousness, also, enviousness, also; kapitvam ca pradarshitam= naughtiness of a monkey, also, exhibited.

"Fraternity, dignity and also probity are conserved by him, while I exhibited furiousness, enviousness and also naughtiness of a monkey. [4-24-12]

aci.ntaniiyam parivarjaniiyam
aniipsaniiyam na anvekshaNiiyam |
praapto asmi paapmaanam vayasya
bhraatuH vadha tvaaSTra vadhaat iva indraH || 4-24-13

13. vayasya= oh, friend; bhraatuH vadha= by brother's, killing; tvaaSTra vadhaat indraH iva= Tvastha, by killing, Indra, as with; a + cintaniiyam= un, imaginable; pari varjaniiyam= wholly, discardable; an+ iipsaniiyam= un, desirable; na anvekshaNiiyam= not, sightly - unsightly - a horrible spectre; [imam= this]; paapmaanam praaptaH asmi= sin, derived, I have.

"As Indra acquired sin on killing Vishvarupa, the son of Tvastha, I too derived a sin by killing my brother, which sin is absolutely unimaginable for quantification, totally undesirable at any given time, wholly discardable by sagacious souls, and a disgustingly horrible spectre of brotherly hate. [4-24-13]

Mythical parable: Once Brihaspati, the Jupiter and the Divine Counsellor of Indra was irritated at Indra and went in hiding for some days. Then gods have fetched one named Vishvarupa, a son of TvaSTa, where TvaSTa himself is Brahma's brainchild, and made Vishvaruupa to sit on the high seat of Brihaspati. This Vishvarupa becoming partial to demons used to give portions of ritual oblations to demons. Knowing this Indra kills Vishvarupa, and thus gets attached to sin called brahma paataka paapa, sin for slaying a Brahman.

paapmaanam indrasya mahii jalam ca vR^ikshaaH ca kaamam jagR^ihuH striyaH ca |
ko naama paapmaanam imam saheta shaakhaa mR^igasya pratipattum icChet || 4-24-14

14. indrasya paapmaanam= Indra's, sin; mahii jalam vR^ikshaaH ca striyaH ca= earth, waters, trees, also, women, also; jagR^ihuH kaamam= too [the burden of sin,] perhaps; shaakhaa mR^igasya= tree branch, animal - monkey - such as I am, my sin; imam paapmaanam= this, sin; kaH naama= who, in name; saheta= will tolerate - will bear the burden of it; pratipattum icChet= to share, wishes to.

"Earth, waters, trees and women took the burden of Indra's sins, but who in name will bear the burden of this sin of mine, that too the sin of a monkey, who wishes to share? [4-24-14]

Myth: Indra seeks the help of earth, trees, waters and women to get rid of the sin of Brahman-slaying when he killed Vishvarupa, the son of TvaSTa. These four in turn barter with Indra for some boons to them. Earth wanted automatic refill of dugout portions, trees wanted regrowth of cut branches, waters wanted an all purifying effect, and women wanted to have never decreasing sexual desire. When Indra agreed to these conditions, then the earth has taken a part of Indra's sin by which it acquired sinful wastelands, waters got froth, trees exudation, and women menstruation. This is as detailed in bhaagavata puraNa , sixth canto.

naa arhaami sanmaanam imam prajaanaam na yauva raajyam kuta eva raajyam |
adharma yuk{}tam kula naasha yuk{}tam evam vidham raaghava karma kR^itvaa || 4-24-15

15. raaghava= oh, Raghava; a + dharma yuktam= un, just, along with - includes; kula naasha yuktam= race, ruination, along with - involves; evam vidham karma kR^itvaa= this, sort, deed, having done; prajaanaam imam sanmaanam= subjects', this sort of, for accolade; na arhaami= not, I am suitable; yauva raajyam na= prince regent, no - unfit for; raajyam kuta eva= for kingdom - for kingship, where from.

"On undertaking this sort of deed that includes unjust and involves ruination of one's own race, I am unsuited for this sort of accolade from the subjects of this kingdom, and when I am ineligible to be the price regent of this kingdom, wherefore to become its regent? [4-24-15]

paapasya kartaa asmi vigarhitasya
kshudrasya loka apakR^itasya loke |
shoko mahaan mama abhivartate ayam
vR^iSTeH yathaa nimnam iva ambu vegaH || 4-24-16

16. loke= in world; vi garhitasya= verily, damnable [felony]; kshudrasya= debased [felony]; loka apakR^itasya= to world, a pernicious [felony]; paapasya= sin - felony; kartaa asmi= committer, I am; vR^iSTeH ambu vegaH iva= of rain, water's, speed, as with; mahaan ayam shokaH= irresistible, this, misery; mama= me; nimnam yathaa abhivartate= declivity, as with, following - rushing in.

"In this world, I am a committer of a felony which is debased, highly damnable and pernicious to the world itself, whereupon this irresistible misery is rushing in on me, as with the rush of speeding rainy-waters towards a declivity. [4-24-16]

sodarya aghaataa apara gaatra vaalaH sa.mtaapa hasta akshi shiro viSaaNaH |
enomayo maam abhihanti hastii dR^ipto nadii kuulam iva pravR^iddhaH || 4-24- 17

17. [enaH= sin - is in the shape of]; sodarya aghaataa apara gaatra vaalaH= brother's, killing, hind part, of body, with tail; samtaapa hasta akshi shiraH viSaaNaH= agony, trunk, eyes, head, tusks; enaH mayaH= sin, full with; dR^iptaH= berserk; pra vR^iddhaH= well, grown up - monstrous; hastii= elephant; maam= me; nadii kuulam iva= river, bed, as with; abhi+hanti= forcibly, thumping me.

"The sin of mine in killing my brother assumed a form of an elephant, where my sinister motives of killing my own brother have assumed that elephant's hind and tail, and my causing agony to my own brother has become that elephant's head, eyes, trunk, and tusks, with them that berserk and monstrous elephant called sin, is goring me as it would gore a riverbed. [4-24- 17]

a.mho batedam nR^i vara aviSahya nivartate me hR^idi saadhu vR^ittam |
agnau vivarNam paritapya maanam kiTTam yathaa raaghava jaata ruupam || 4-24-18

18. nR^i vara= oh, king, the best; raaghava= oh, Raghava; me hR^idi saadhu vR^ittam= from my, heart, good, behaviour [ breeding]; idam amhaH= this, sacrilege; a + vi + Sahya= in, verily, sufferable; agnau pari tapya maanam= in fire, wholly, melted; vi varNam= without, colour - alloyed; jaataruupam= gold; kiTTam yathaa= intolerant of scum, as with; nivartate= shedding off - casting away; bata= how difficult.

"How difficult is this insufferable sacrilege of mine, oh, best king, owing to which my good breeding is shed from my heart, as with the gold, which if alloyed will be intolerant of that filth, but oh, Raghava, even the gold sheds itself from scum when melted, and though I melt in grief this scum of sacrilege is unshed. [4-24-18]

mahaa balaanaam hari yuuthapaanaam idam kulam raaghava man nimittam |
asya a.ngadasya api ca shoka taapaat artha sthita praaNam itiiva manye || 4-24-19

19. raaghava= oh, Raghava; mat nimittam= me, because of; asya angadasya= this, Angada's; shoka taapaat ca api= in anguish, searing, also, even; mahaabalaanaam hari yuuthapaanaam= great-mighty ones, of monkey, commanders; idam kulam= this, clan of - body of; artha sthita praaNam= in half, withstanding, lives, [half-dead, half-living]; itiiva manye= thus, I think.

"I think this body of great-might monkey commanders is withstanding its lives in a halfway, oh, Raghava, just because of me and this Angada who is searing in anguish, for it is half-dead with the death of Vali. [4-24-19]

sutaH sulabhaH sujanaH suvashyaH kutaH tu putraH sadR^ishaH a.ngadena |
na ca api vidyeta sa viira desho yasmin bhavet sodara sa.nnikarSaH || 4-24-20

20. angadena sadR^ishaH= with Angada, similar to; su janaH= easygoing su vashyaH sutaH= easy to deal with, a son; putraH= such a son; kutaH sulabhaH [su labhyaH]= wherefrom, easily available; viira= oh, brave Rama; yasmin= wherein; sodara sannikarSaH= brother's, nearness; bhavet= will be there; saH deshaH ca api na vidyeta= that, place . world is, also, even, not, evident.

"It is easy to get an easygoing and easy to deal with son, but where to get a son similar to Angada, oh, valiant Rama, also where to get even such a place wherein there will be an easy access to the nearness to one's own brother?

Or

It is somehow easy to get a son who is an easygoing, easy to deal with like Angada in this world, but, oh, valiant Rama, where is the world wherein I can get Vali-like brother and wherein can be in his vicinity? [4-24-20]

For this Dharmaakuutam says: anena suguõa× putro durlabha× sodara sannikarÿo api alabhya× iti uktam and also refers to another wording of Rama in Yuddha Kanda deþe deþe kalatr˜õi deþe deþe ca b˜ndhav˜× | tam tu deþam na paþy˜mi yatra bhr˜t˜ sahodara× || meaning that 'wives and relatives can be there in various countries, but I do not see a country where one's own brother lives avoiding his own brothers.

adya a.ngado viira varo na jiivet jiiveta maataa pari paalanaartham |
vinaa tu putram paritaapa diinaa saa naiva jiivet it nishcitam me || 4-24-21

21. adya= now; viira varaH= brave one, best of; angadaH na jiivet= Angada, not, lives; maataa paripaalana artham jiiveta= mother, foster, purpose of, may live; putram vinaa tu= son, without, but; paritaapa diinaa= by misery, miserable; saa na eva jiivet= she, not, thus, lives; iti me nishcitam= thus, my, resolve is.

"This best of brave ones, Angada, will not live reft of his father, but his mother Tara has to live to foster her son Angada, but if Angada dies with his heartbroken for his farther, then without her son her misery will become miserable, and then she too may not live... this is my resolve. [4-24-21]

so aham pravekshyaami ati diiptam agnim
bhratraa ca putreNa ca sakhyam icChan |
ime viceSyanti hari praviiraaH
siitaam nideshe parivartamaanaaH || 4-24-22

22. saH aham= such as I am; bhratraa ca= with brother, also; putreNa ca= with son, also; sakhyam= amity; icChan= seeking; ati diiptam agnim pravekshyaami= highly, blazing, fire, I wish to enter; ime= these; hari pra viiraaH= monkey, best, valiant ones; nideshe= under your control; pari vartamaanaaH= conducting themselves; siitaam vi ceSyanti= for Seetha, thoroughly search.

"Such as I am, I wish to enter a highly blazing fire seeking amity with my departed brother and as well with son Angada, and these best valiant monkeys will search for Seetha duly conducting themselves under your control. [4-24-22]

kR^itsnam tu te setsyati kaaryam etat mayi api atiite manujendra putra |
kulasya hantaaram ajiivana arham raama anujaaniihi kR^ita agasam maam || 4-24-23

23. manuja indra putra= men, lord's, son - oh, prince; raama= Rama; mayi= I am; atiite api= dead, even though; te kR^itsnam etat kaaryam= your, entire, this, mission; setsyati= will be achieved; kulasya hantaaram= [propriety of ] race, eliminator of; a + jiivana arham= not, to live, worthy of; kR^ita agasam= one who perpetrated, infraction; maam anujaaniihi= me, you permit.

"Oh, prince, even if I am dead your mission will be achieved in its entirety, and oh, Rama, having perpetrated infraction I have become an eliminator of the propriety of our race, hence I have become an unworthy one to live, and hence permit me to commit myself to fire..." Thus Sugreeva said to Rama. [4-24-23]

iti evam aartasya raghu praviiraH shrutvaa vaco vaali jaghanya jasya |
sa.mjaata baaSpa para viira hantaa raamo muhuurtam vimanaa babhuuva || 4-24-24

24. raghu praviiraH= Ragu-dynasty's, best valiant one; para viira hantaa= other, valiant ones, eliminator of - eliminator of enemy-side valiant ones; raamaH= Rama; aartasya= one who is anguished; vaali jaghanya jasya= to Vali, later, born - younger brother - Sugreeva's; iti evam vacaH shrutvaa= thus, that kind of, words, on hearing; samjaata baaSpa= with born, tears; muhuurtam vi manaa babhuuva= Rama, for a moment, without, proper heart [perturbed,] became.

On hearing the anguished words of the younger brother of Vali, namely Sugreeva, the eyes of Rama, the best valiant one from Raghu's dynasty and the eliminator of valiant enemies, are moistened and he became perturbed for a moment. [4-24-24]

Here a question is raised asking: whether Rama performed all the great feats like piercing stout trees, sub-terrains of earth, and sturdy chest of Vali only to shed tears? It is not so. The tears or joys of his adherents are his own tears or joys, for he involves so deep in such matters personally. At the time of befriending Rama, Sugreeva says that 'our mirth or misery too, are same for us from now on...' at 4-5-17. They are the tears of complaisance, but not due to any wailing or moaning at the declaration of Sugreeva to self-immolate with his dead brother.

tasmin kshaNe abhiikshNam avekshamaaNaH kshiti kshamaavaan bhuvanasya goptaa |
raamo rudantiim vyasane nimagnaam samutsukaH saH atha dadarsha taaraam || 4-24-25

25. kshiti kshamaavaan= earth [like,] in perseverance; bhuvanasya goptaa= universe's, protector; saH raamH= he, that Rama; tasmin kshaNe= at that, moment; samutsukaH= concernedly; abhiiikshNam avekshamaaNaH= who is repeatedly, looking [around, Tara]; vyasane nimagnaam= in desperation, deluged in; rudantiim= she who is wailing; atha= then; taaraam dadarsha= Tara, he saw [and paced towards her.]

At that moment, Rama whose perseverance is like that of the earth and who is the protector of earth has seen Tara, who is wailing and repeatedly looking around as she is deluged in desperation, and then with all his concernedness Rama paced towards her. [4-24-25]

taam caaru netraam kapi si.mha naathaam patim samaashliSya tada shayaanaam |
utthaapayaamaasuH adiina sattvaam ma.ntri pradhaanaaH kapi raaja patniim || 4-24-26

26. caaru netraam= pleasant, eyed one - Tara; kapi simha naathaam= who has monkey, lion, as her husband; tada patim sam+aashliSya= thus, husband, on tightly hugging; shayaanaam= reposing [fell flat on him]; a + diina + sattvaam= not, piteous, at intellect [of unfailing intellect]; kapi raaja patniim= monkey, king's, wife; taam= her; mantri pradhaanaaH= ministers, prominent ones; utthaapayaamaasuH= started to raise her up.

The prominent monkey ministers then started to raise her up, whose eyes are pleasant and intellect unfailing, and who had the lion among monkeys as her husband, but now collapsed on ground hugging her departed husband. [4-24-26]

saa visphura.ntii parirabhyamaaNaa bhartuH samiipaat apaniiyamaanaa |
dadarsha raamam shara caapa paaNim sva tejasaa suuryam iva jvala.ntam || 4-24-27

27. parirabhyamaaNaa= while hugging her husband; bhartuH samiipaat= from husband's, nearness, apa niiyamaanaa= while being disengaged; saa= she; vi sphurantii= highly wriggling; shara caapa paaNim= one with bow, arrow, in hand; sva tejasaa suuryam iva jvalantam= by his own, resplendence, sun, like, resplendent; raamam dadarsha= Rama, she saw.

She who is hugging her husband wriggled highly when she is disengaged from him, and at a particular stage she saw Rama with his bow and arrow in his hands and who is resplendent like sun, by his own resplendence. [4-24-27]

In the presently available universe self-luminosity is the feature of only one planet, namely Sun. All the others have to beg - like trees and plants; borrow like - moon, stars; or steal like - earth, she steals and hoards it in the form of fire, lava etc. And there must be someone or something that has given this luminosity to sun and if so that entity must have his/its own undiminished self-luminosity than this sun. That one is designated as Supreme Person and now it/he is in the form of Rama. padama puraNa says all these incarnations are just lamps lit by another, rather the original lamp, call that entity what you may: n®siÕha r˜ma k®ÿõeÿu ÿ˜ýguõyam parip¨ritam | par˜ avasth˜ tu deveþa dŸp˜t utpannam dŸpa vat || padma pur˜õa

su sa.mvR^ittam paarthiva lakshaNaiH ca tam caaru netram mR^igashaava netraa |
adR^iSTa puurvam puruSa pradhaanam ayam sa kaakutstha iti prajaj~ne || 4-24-28

28. mR^iga shaava netraa= deer, calf of, eyed [fawn-eyed Tara]; paarthiva lakshaNaiH ca= one with king's, attributes; su sam vR^ittam= very, well, enveloped with - fully endowed with; caaru netram= one with graceful, eyes; a + dR^iSTa puurvam= un, seen, earlier [so far]; puruSa pradhaanam= among men, best one - Supreme Person; tam= him; ayam= he alone; saH kaakutstha iti= that, Rama, thus; pra jaj~ne= well, discerned - she realized.

On seeing at him whose eyes are graceful, one endowed with all kingly attributes, who looked best among men, and who is unseen so far, that fawn-eyed Tara realized him alone as that Rama. [4-24-28]

She came to know him as 'that' Rama, 1] of whom Angada told her earlier; 2] who killed Vali; 3] of whom saintly people talk about. Eyes talk a lot, thus that fawn-eyed lady's eyes met those divine eyes of Rama, as 'great people perceive each other's greatness by a simple look...' vidvaan eva vijaanaati vidavad jana parishrama

tasya indra kalpasya duraasadasya mahaanubhaavasya samiipam aaryaa |
aarta ati tuurNam vyasanam prapannaa jagaama taaraa parivihvalantii || 4-24-29

29. aaryaa= noble-vanara female; aarta= anguished one; vyasanam prapannaa= misfortune, chanced upon her; such; taaraa= Tara; pari vihvalantii= with highly, squirming movements; indra kalpasya= to Indra, one matching to; dur aasadasya= un, reachable one; mahaanubhaavasya= of highly-exalted one; tasya samiipam= to his, nearby; ati tuurNam= very, quickly; jagaama= she went.

She on whom misfortune has chanced and who is anguished, that noble lady Tara went very quickly with highly squirming movements to the near of the highly exalted soul Rama, who matches Indra in his valour and an unreachable one for his enemies. [4-24-29]

Though Rama started towards her she herself advanced to his fore thus establishing her humble nature, demanded of the noblemen/women when dealing with higher beings.

tam saa samaasaadya vishuddha sattvam shokena sa.mbhraa.nta shariira bhaavaa |
manasvinii vaakyam uvaaca taaraa raamam raNa utkarSaNa labdha lakshyam || 4-24-30

30. shokena=- by grief; sambhraanta shariira bhaavaa= with flustered, body, nature of - disconcerted is her bodily behaviour; manasvinii= self-respectful lady - hence angry at Rama; saa taaraa= she, that Tara; vi shuddha sattvam= him that - very, pure, being; raNa utkarSaNa labdha lakshyam= in war, by perfection, received - achieved, object - one who perfectly hit object, Vali, in war; tam raamam sam aasaadya= him, that Rama, on nearing; vaakyam uvaaca= sentence, said.

The body language of Tara which is so far disconcerted by the grief felt for Rama's perfect hitting, felling and achieving his object in war, namely Vali, is now disoriented to anger on seeing the very same Rama, as she is a self-respectful lady. But on arriving at the near of that very pure being Rama, that ireful body language of hers again reoriented itself to a sort of serenity, and then she spoke this to him. [4-24-30]

It is said that she rushed to Rama wishing to hurl a mouthful of swears at him in her anger by the use of words manasvinii contrasted with vishuddha sattvam. On nearing a pure being shuddha sattva, the other two human traits, namely anger and stupidity rajo tamo guNaaH, have quietened in her and she became very polite and started to eulogise him. When she advised Vali to not to confront this Rama, then also she spoke about the attributes of Rama, but it is on hearsay information. Now to be in his presence, she is rendered as a pure consciousness. Other mms ascribe vishuddha sattvaa to Tara, as Rama's pure being is already known to all. The nearness of a pure being automatically provides a serene mind to anyone.

tvam aprameyaH ca duraasadaH ca jitendriyaH ca uttama dharmakaH ca |
akshiiNa kiirtiH ca vicakshaNaH ca kshiti kshamavaan kshatajopamaa akshaH || 4-24-31

31. tvam= you are; a + prameyaH ca= in, determinable one, also; dur aasadaH ca= in, accessible one, also; jita indriyaH ca= [one who] conquered, senses - above senses, also; uttama dharmakaH ca= supreme, among righteous ones, also; a + kshiiNa kiirtiH ca= [one with] un, mitigated, glory, also; vi cakshaNaH ca= verily, discriminative, also; kshiti kshamavaan= earth-like, in endurance; kshataja upamaa akshaH= blood, similar, eyed.

"You are an indeterminable one, an inaccessible one, one with his self conquered, the supreme among righteous souls, your glory is unmitigated, and you are the one with clear discrimination, and in endurance earth-like, and your eyes are blood streaked like those of an emperor. [4-24-31]

There are voluminous commentaries on this and next verse of Tara, of which some excerpts from Govindaraja commentary are given here.

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tvam 'you... of whom I am about to give a positive picture, though presently contrary to that is your aspect and action...' aprameyaH ca 'indeterminate is your aspect...' 'Veda-s themselves have no consolidation of your aspect when said as, vedaahametam purusam mahaantam 'Supreme Person is endless in nature...' and as ka itthaa vedaa 'who knows that the being is like this or that...' and further shvetashvataropanishad at 4-19 and also mahaa naaraayaNa upanishad at I-10 say:

om - na enam ¨rthvam na tiryañcam na madhya parijagrabhat |
na tasya pratim˜ asti yasya n˜ma mahad yaþa× ||

" None has ever grasped Him by his upward limit, or His middle portion, or His limit across... His name is 'great glory' for nothing limits His nature by definition..."

Veda-s also said that he does not know of himself so anga veda yadi vaa na veda. But Rama is evident before her eyes. That is not the reality of that being, so disputes Tara. This present aspect is only a namesake. While we worship the unknown we conceive a picture or statue to our contemplation but not for his benefit. upaasakaanaam kaaryaartham brahmaNo ruupa kalpanaa 'he does not need any benefits from us should we be benevolent.' The singular tvam 'you...' implies his singularity. 'You are without any other divine paraphernalia and yet you can manage the entire universe, singularly... but presently you appear to be manlike, with arrows and a bow... may be you are hiding your divine disc and conch shell etc., thus we are unable to elicit whether you are 'that' or 'this' being with our limited physical faculties.'

Though we are unable to know you by our physical faculties, can we know by our mental faculties? Even that is impossible for us, because you are duraasadaH ' an inaccessible entity...' dur aa sada the root sad - Sa d`al` after two preverbs dur, aa , has three meanings Sa d`al` visharaNa gati avasaaneSu 1] visharaNa= jiirNatvam, shidhilatvam perish, pine away; 2] gati= gamana dynamism. For this Monier William's lexicon has no equalling word, but recorded in there is the word, 'watch, wait for' an act in the nature of dynamism; 3] avasaadana ruin, distress, depression. Then she said this way, 'because you are eternal there is no perish, because you are ever dynamic no impasse can occur, because you are ever blissful no depression can occur, either to you or to your administration of dharma...' This is what is told in Bhagavad-Gita at 11-53: na aham vedaiH na tapasaa na daanena na ca ijyayaa | shakya evam vidho draSTum... 'not through Veda-s, not through charities, not through rituals I can be discerned...'

She further analyses: 'Because you are such an inaccessible being, but we are all accessible to you, can you excite yourself to grab this kingdom or the females or riches in it? You cannot do so, because you are jitendriyaH 'one with his senses conquered...' You will give away all this to Sugreeva. You are said to be not eyeing at other's wives. na raamaH para daaran vai cakshubhyaam api pashyate then how you eye at us? Noi you cannot.' This goes with the saying of shveta ashvatara upanishad, 3-19: apaaNi paado javano grahiitaa pashyatya cakshuH na shR^iNoti karnaH 'no hands no legs, He goes everywhere, no ears no eyes He sees everything...' Thus the sensory organs and their activities are for the mortals, immortal is beyond them. Thus you have conquered all such physicality.'

'I thought you to be an unrighteous person in killing my husband, but you are uttama dhaarmikaH supreme among the righteous souls, because you have helped Sugreeva without any personal greed...' A person who undertakes and does a deed only for himself is a base-level righteous person. One, who does so for his benefit, and for the benefit of a few others, is a middle-level righteous one. And a highest level righteous one undertakes anything to protect righteousness alone. In killing Vali, Rama has got only one point in view, 'to eliminate an abuser of tradition, caaritra duuSaka... and not even bothering for the searchers of Seetha. When Rama can eliminate fourteen thousand demons of Khara in Aranya Kanda and also when he can put the sea to turmoil, can he not fling his arrow to the other side of that ocean to kill Ravana? He can, but he has to course through Sugreeva's friendship to punish Vali, among other things. 'So you are supreme among these kinds of benefactors, because you have paved way to Vali to go to heavens instead of netherworlds... so no discredit ensues...'

Rama may question as to 'why you are eulogising me when I got discredit in killing Vali without confronting him?' For this she said a + kshayya kiirti 'unmitigated is your glory...' 'you are renowned not by a few of us but all the Veda-s extol you...' This is what is available in Bhagavad-Gita at 15-15 vedaiH ca sarvaiH aham eva vedyo 'by all Veda-s, I alone can be known...' and the Vedic saying tasya naama mahad yashaH is also there.

'You are a very discriminating person because you are... vicakshiNaH 'because you have eliminated only one scandalous Vali but not the entire race. You yourself said, 'I will eliminate all the demonic race...' when you wanted t punish Ravana the abductor of your wife, when you have seen Seetha's ornaments as at 4-6-25. That analogy is not shown here in Kishkindha. When Sugreeva examined your capacity, you also examined the capacities of Vali and Sugreeva in their first round of fight. Because Sugreeva prayed for your mercy you simply did not kill Vali, but a calculated approach is adopted by you, in the second round, and hence you are very discriminating...'

You are kshiti kshamavaan 'earth-like, in endurance...' and as told by Narada to Valmiki kshamayaa pR^ithvii samaH 'in perseverance equals with earth...' Bala Kanda 1-1-18. You are tolerant of us, the other monkeys, though we were on the side of erring Vali. You have not taken us on en masse because of your tolerance.

Your eyes are blood-streaked like those of an emperor, unlike the bloodshot eyes of a murderer, raamo rakta anta locanaH and kshataja upamaa akshaH for a sovereign should have roseate eyes, mouth and palms... rakta aasya netra paaNiH; tritaamra as per saamudrika shaastra the physiognomic canons. Even though your eyes are reddish, you are not looking like nara-simha man-lion incarnation...'

The words like 'ca' 'tu' 'eva' either play a havoc or go in drain in their usage. Here 'ca' is used for six attributes while two more are not suffixed with it. The usage of 'ca' to six of the attributes is to tell that those aspects are available in the Supreme alone. The last two attributes are not suffixed with this 'ca' because these two are Rama's attributes in his personal humanly nature and the Supreme is above these things.

Leaving all the above to a side for a moment, there is another viewpoint for these aspects. The word 'ca' if taken as 'alone' or 'only' aprameyaH ca becomes 'you are knowable 'only' by your adherents [alone,] despisers cannot know you...' duraasadaH ca becomes 'you are inaccessible to others and accessible 'only' to your adherents [alone...] jitendriyaH ca 'indulgent in your adherents 'only / alone' and by conquering your senses you do not cast your glance at the disavowed...' uttama dhaarmikaH ca 'you are the 'only' supreme Dharma, or you alone is Supreme Dharma...' vicakshanaH ca 'you 'only' can discriminate good from bad, right from wrong... as you alone have said mitra bhaavena sampraaptam na tyajae ayam katham ca na 'I will not leave off one who befriends me...' kshiti kshamavaan ca 'the only/alone forbearing being...' Here also the 'ca' can be brought in as per dehalii diipa nyaaya, the syndrome of 'portico-lamp' a lamp kept in portico beams a little inside the house. Thus Govindaraja comments on this verse.

tvam aatta baaNaasana baaNa paaNiH mahaabalaH sa.mhanana upapannaH |
manuSya dehaabhudayam vihaaya divyena dehaabhyudayena yuk{}taH || 4-24-32

32. aatta [aapta ] baaNaasana baaNa paaNiH= taking, arrow's seat [bow,] arrows, in palm; mahaabalaH= highly mighty one; samhanana upapannaH= proportionally, limbed - magnificently limbed; tvam= you; manuSya deha abhudayam= human, body's magnificence; vihaaya= leaving off - more than; divyena deha abhyudayena= divine, being's magnificence; yuktaH= you have.

"You with your proportionate physic are a mighty one handling bows and arrows, but your bodily magnificence is more than that of magnificent humanly body. [4-24-32]

She for a while grasped some divine nature of Rama and in that trance she uttered these expressions about divinity etc. This culminates into the Bhagavad-Gita's saying at 9-11: ava j˜nanti m˜m m¨ýh˜ m˜nuÿŸm tanum ˜þritam | param bh˜vamaj˜nanto mama bh¨ta maheþvaram || 'I the Supreme can not be known by the mindless for I am in human form...' Telling Gita is a happening in a split-second. This is the same condition of Arjuna prior to listening Gita. There also, we are told, that the real time is frozen by Krishna while he rendered those many verses of Gita. After enlightenment by listening Gita, Arjuna proceeds to perform his duty. Here also Tara comes to her real nature of vanara-female, after visualising a kind of vishva ruupa 'the Image of Supreme...' at the time of above addressing, which is not voiced intentionally but sprang forth from her pure consciousness shuddha sattva, while she she continues her wailing and pleading with Rama, at a later time. Thus the divine revelations have their own stunning effects.

ena eva baaNena hataH priyo me tena eva baaNena hi maam jahi hi |
hataa gamiSyaami samiipam asya na maam vinaa viira rameta vaalii || 4-24-33

33. viira= oh, brave one; ena eva baaNena me priyaH hataH= which, alone, with arrow, my, dear one, is killed; tena baaNena eva= with that, arrow, only; maam= me; jahi hi= leave off [kill]; hataa= when killed; asya samiipam gamiSyaami= to his, near, I wish to go; maam vinaa= me, without; vaalii na rameta= Vali, will not, takes delight.

"Oh, brave one, kill me too with the same arrow with which you have killed my dear husband, and on getting killed at your hand I wish to reach his near, as Vali takes no delight without me. [4-24-33]

svarge api padma amala patra netra sametya sa.mprekshya ca maam apashyan |
na hi eSa uccaavaca taamra cuuDaa vicitra veSaaH apsaro abhajiSyat || 4-24-34

34. padma a + mala patra netra= lotus', un, blemished, petal, eyed one [here Vali, not Rama]; eSaH= he, Vali; svarge sametya api= to heaven, reached, though; samprekshya= on looking around [in heaven for me]; maam a + pashyan= me, not, seeing; uccaavaca taamra cuuDaa= [those with] towering, with red, tiaras; vicitra veSaaH= with amazing, costumes; apsaraaH= apsara-s; na abhajiSyat= he will not, make love to celestials.

"Though Vali with eyes like unblemished lotus petals reaches heaven he looks around for me, and not finding me there, he does not have a romance with celestial apsara-s though they will be in amazing costumes and wear red-coloured towering tiaras. [4-24-34]

svarge api shokam vivarNataam ca mayaa vinaa praapsyati viira vaalii |
ramye nagendrasya taTaa avakaashe videha kanyaa arahito yathaa tvam || 4-24-35

35. viira= oh, valiant one; videha kanyaa rahitaH= Vidheha kingdom, damsel, without - without Vaidehi; tvam= you; naga indrasya= of mountain, the best; ramye taTa avakaashe= pleasant, mountainsides', in stretches; yathaa= as to how you are; likewise; vaalii svarge api= Vali is, in heaven, even in; mayaa vinaa= me, without; shokam vi varNataam ca= despair, without, colour [pale-faced, despond,] also; praapsyati= he derives.

"Even though Vali is in heaven he will derive despair and despondency without me, like you, who are despondent and despaired on the pleasant stretches of mountainsides of that best mountain Rishyamuka, as you are without Seetha. [4-24-35]

tvam vettha taavat vanitaa vihiinaH
praapnoti duHkham puruSaH kumaaraH |
tat tvam prajaanan jahi maam na vaalii
duHkham mama adarshanajam bhajeta || 4-24-36

36. kumaaraH puruSaH= youthful one - virile, person; vanitaa vihiinaH= woman, without; duHkham praapnoti= discomfort, he derives; that; tvam vettha taavat= you, know, that much; tat= thereby; pra+jaanan= verily, while aware of it; maam jahi= me, you kill; vaalii= Vali; mama= my; a + darshana jam= not, seeing - find, born out of - owing to; duHkham= discomfort; na bhajeta= not, may [not] get.

"How a virile person derives discomfort without his woman, that much you know, isn't it! Because you are aware of it, you kill me; let not Vali get any discomfort when he does not find me. [4-24-36]

yat ca api manyeta bhavaan mahaatmaa
strii ghaata doSaH tu bhaven na mahyam |
aatmaa iyam asya iti hi maam jahi tvam
na strii vadhaH syaat manujendra putra || 4-24-37

37. manuja indra putra= great, king's, son - oh, prince; mahaatmaa= great-souled one; bhavaan= you are; mahyam= to me [to Rama]; strii ghaata doSaH= woman, killing, blemish - sin; na bhavet= not, happen - befall; thus; manyeta yat ca= if you deem, even if; iyam asya aatmaa= she is, his, soul; iti= thus as; maam tvam jahi= me, you, kill; strii vadhaH na syaat= woman, killing, will not be, there.

"Oh, prince, as a high souled one even if you think that, "sin of killing a female will not befall on me?" But deem me as his soul, as scriptures say that the wife is the soul of husband, and hence kill me, then there will not be any blemish of woman killing. [4-24-37]

shaastra prayogaat vividhaaH ca vedaat ananya ruupaaH puruSasya daaraaH |
daara pradaanaat na hi daanam anyat pradR^ishyate j~naanavataam hi loke || 4-24-38

38. shaastra prayogaat= scriptures, in implementing; vividhaaH ca vedaat= various, also, Vedic sayings; daaraaH puruSasya= wife is, man's; an + anya + ruupaaH= not, other, aspect [entity]; loke daara pradaanaat= in world, wife, endowment; anyat= another, other than; daanam= endowment; j~naanavataam= by wise men; na pradR^ishyate hi= not, verily seen - countenanced, isn't it.

"In the course of implementing scriptural rituals, and even as contained in various Vedic sayings, wife is not a separate entity than her husband, and no better endowment than endowing a wife to an eligible bridegroom by bride's father is countenanced by the wise men in the world, isn't it. [4-24-38]

There are many Vedic sayings on this, and the rituals are also to be conducted with a wife on the side of that person who conducts the rituals. Thus wife is the other entity of her husband. artho vaa eSa yat patnii... aatmaa vai daaraa... vaidika vaakyaani... The Maha Bharata says in its aadi parva what a married woman is: artham bh˜ry˜ manuÿyasya bh˜ry˜ þreÿ÷hatama× sakh˜ | 'man's better half is wife, and man's best friend is the wife.'

tvam ca api maam tasya mama priyasya pradaasyase dharmam avekshya viira |
anena daanena na lapsyase tvam adharma yogam mama viira ghaataat || 4-24-39

39. viira= oh, valinat one; tvam ca api= you, also, even; dharmam avekshya= good, on examining; maam= me; mama priyasya tasya= my, dear one, to him; pradaasyase= you may bestow; viira= oh, brave one; tvam anena daanena= you, by this, endowment; mama ghaataat= me, by killing; a + dharma yogam= not, rightness, touch of - touch of sin; na lapsyase= not, you attain.

"Even you, oh, valiant one, on examining good and bad bestow me to my dear husband, and by that way, oh, brave one, by such an endowment of a wife to her husband, by way of killing and sending her to her husband, you too will not get any touch of sin. [4-24-39]

aartaam anaathaam apaniiyamaanaam evam gataam na arhasi maam ahantum |
aham hi maata.nga vilaasa gaaminaa plava.ngamaanaam R^iSabheNa dhiimataa |
vinaa varaarhottama hema maalinaa ciram na shakshyaami narendra jiivitum || 4-24-40

40. narendra= oh, king the best; aartaam= one who is anguished one; a + naathaam= un, protected one; apaniiyamaanaam= distracted [from dead-husband]; evam gataam= such as I am; maam= me; a+hantum= to not, to kill; na arhasi= not, apt of you; aham= I; maatanga vilaasa gaaminaa= elephant's, sprightly, with gait [Vali]; dhiimataa= courageous one [intellectual one, secondarily]; vara arha uttama hema maalinaa= [one with] precious, exquisite, golden, pendant; plavangamaanaam R^iSabheNa= among fly-jumpers, the best; vinaa= without [such a Vali]; ciram jiivitum= for a long time, to live; na shakshyaami= not, capable I am.

"Anguished and unprotected, such as I am, oh, king, I am being distracted from my departed husband by these Vanara misters, and it is unapt of you to not to kill me, as I am incapable to live without him, whose sprightly gait is like that of an elephant, a best one among fly-jumping Vanara-s, a courageous one, and who wears a precious and exquisite golden pendant..." Thus Tara pleaded with Rama for a mercy-death. [4-24-40]

iti evam uk{}taH tu vibhuH mahaatmaa taaraam samaashvaasya hitam babhaaSe |
maa viira bhaarye vimatim kuruSva loko hi sarvo vihito vidhaatraa || 4-24-41

41. iti evam uktaH= thus, that way, who is spoken; vibhuH mahaatmaa= that lord [Rama,] great-souled one; taaraam= at Tara; sam aashvaasya= on consoling; hitam babhaaSe= expedient, spoke to her; viira bhaarye= oh, valiant one's, wife; vi matim= out of, mind - mind go raving; maa kuruSva= don't, make; sarvaH lokaH vidhaatraa vihitaH hi= all, world, by Creator, decreed [to be in this way,] isn't it.

Thus that way when Tara spoke to that lord and great-souled Rama, Rama consoling Tara well, spoke this word of expediency, "oh, wife of valiant one, let not your mind go raving, the Creator decreed all the world to be in this way, isn't so! [4-24-41]

tam caiva sarvam sukha duHkha yogam loko abraviit tena kR^itam vidhaatraa |
trayo api lokaa vihitam vidhaanam na ati kramante vashagaa hi tasya || 4-24-42

42. tam sukha duHkha yogam caiva= that, mirth, misery, their association, also thus; sarvam= everything; tena vidhaatraa kR^itam- by him, creator, made - ordained; lokaH abraviit= [so sagely] people, say; trayaH api lokaaH= three, even, worlds; tasya vashagaa hi= under his, control, indeed; vihitam vidhaanam= foreordained, process - predestination; na ati kramante= not, over, step [transgress, worlds.]

"And the same Creator has ordained mirth and misery , and even their association, so say sagely people. And even the triad of worlds is indeed under his control, and that triad too, cannot transgress the foreordained predestination. [4-24-42]

priitim paraam praapsyasi taam tathaa eva putraH ca te prapsyati yauva raajyam |
dhaatra vidhaanam vihitam tathaa eva na shuura patnyaH paridevayanti || 4-24-43

43. paraam taam priitim praapsyasi= paramount, that sort of [as before,] appeasement, you get; te putraH ca= your, son, also; yauva raajyam praapsyati= crown, prince, he will get; dhaatra vidhaanam= by God, destiny; tathaa eva= that way, only; vihitam= has ordained; shuura patnyaH na paridevayanti= valiant one's, wives, will not, mourn emotionally.

"You will get paramount appeasement as before, and your son will become the crown prince, God has ordained destiny only in that way. Wives of the valiant ones will not mourn emotionally." Thus Rama consoled Tara. [4-24-43]

It is said that Tara is pacified by this single assurance of Rama that Angada will not be looked down, or banished, or killed by the forthcoming regime, and she is self-assured that Rama effectuates his promise. Not only this but her status of an empress is also protected because Sugreeva remarries her. Can a Hindu woman remarry? Yes she can, and should. naÿ÷e m®te pravraje klŸbe ca patite tath˜ | pañcastu ˜pastsu pati× anye vidhŸyate || 'a husband if lost, dead, deserted, becomes eunuch, in these five situations another husband is ordained...'

There are some more rulings besides this. A woman is at liberty to remarry under 'certain' circumstances. It appears that Tara is given equally to Vali and Sugreeva by gods, like Draupadi to Pandava-s. But in such wife-sharing system some strict rules are to be observed like time, months, years, turns etc., as has been done by Pandava-s. That was lacking with Vali. Vali's thinking is that Sugreeva wants Tara more than Kishkindha, so Vali did not kill Sugreeva but chased him away from Kishkindha, presuming the begrudging of Sugreeva is too trivial. The actual cause of rivalry between these two is Tara. But this cannot be over stated. Sugreeva informs Rama while narrating episode of Dundubhi, 'due to some woman there was a rivalry...' Sugreeva too does not overstate this. This is as per Govindaraja commentary.

Regarding the chastity of Tara no doubt is to be expressed by any for she is a celestial, emerged from the churning of Milky Ocean. She is equated with Seetha, Draupadi, Ahalya, and listening their episodes is said to remove any evil-visualisations, as in this verse:

ahaly˜ draupadŸ t˜r˜ sŸt˜ manýodarŸ tath˜ |
pañca kany˜× pa÷×et nityam du×svapnam tasya na paþyati ||

aashvaasitaa tena mahatmanaa tu prabhaava yuk{}tena para.mtapena |
saa viira patnii dhvanataa mukhena suveSa ruupaa viraraam taaraa || 4-24-44

44. prabhaava yuktena= persuasion, one who has; param tapena= by enemy-burner; mahatmanaa= by noble-souled one; tena= by him, Rama; aashvaasitaa tu= consoled, but; viira patnii= brave one's, wife; dhvanataa mukhena= sounding, faced - with a puling expression; su veSa [su ] ruupaa= properly, attired, fair in aspect; saa taaraa viraraam= she, Tara, paused - her plaint.

Thus consoled by that persuasive, noble-souled and enemy-burner Rama, that brave one's wife whose aspect is fair and whose attire is proper, she that paused her plaint, but with a puling expression. [4-24-44]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe catur vi.mshaH sargaH

Thus, this is the 24th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 25

Introduction

Rama hurries up Sugreeva to proceed with the funeral ceremony of Vali instead of sitting around the body and wailing endlessly. Rama tersely tells about living being's dependency on the eternal Time, Fate and the Absolute. Then Sugreeva takes charge of the situation and arranges for the monarchical funeral to Vali. At the final departure of her husband, Tara again laments. Ultimately Vali's body is committed to fire for his voyage to heavens on a remote avenue.

sa sugriivam ca taaraam ca sa a.ngadaam saha lakshmaNaH |
samaana shokaH kaakutsthaH saa.ntvayan idam abraviit || 4-25-1

1. saha lakshmaNaH= along with, Lakshmana; samaana shokaH= one with similar, disquiet; saH kaakutsthaH= he, that Rama; sugriivam ca= to Sugreeva, also; sa angadaam taaraam ca= together with, Angada, to Tara, also; saantvayan idam abraviit= while palliating, this, said.

While a similar disquiet of Sugreeva is prevailing over Rama and Lakshmana, Rama palliatively said this to Sugreeva, and even to Tara together with Angada. [4-25-1]

na shoka paritaapena shreyasaa yujyate mR^itaH |
yad atra ana.ntaram kaaryam tat samaadhaatum arhatha || 4-25-2

2. shoka paritaapena= by mourning, sorrowfully; mR^itaH shreyasaa ne yujyate= deceased one, with bliss, not, be coupled - will not derive; atra= in this matter; yat anantaram kaaryam= which, subsequent, work to be done; tat samaadhaatum arhatha= that, to arrange, appropriate to.

"Deceased will not derive bliss by sorrowful mourning, hence it will be appropriate to arrange for that work which is subsequent in this matter. [4-25-2]

loka vR^ittam anuSTheyam kR^itam vo baaSpa mokSaNam |
na kaalaad uttaram ki.mcit karma shakyam upaasitum || 4-25-3

3. loka vR^ittam anuSTheyam= worldly, observance, is to be observed; vaH baaSpa mokSaNam kR^itam= your, tears, releasing, is [adequately] done; kaalaat uttaram= time, later to, if lapsed; kimcit karma= any, work - by any remote activity; na upaasitum shakyam= not, to undertake, possible.

"Worldly observances are to be observed, thus your activity of tear-shedding this far is justifiable, but after the lapse of time of any individual, it is impossible to activate that individual by any other remote activity like weeping.

Or

"Worldly observances are to be observed, thus your activity of tear-shedding this far is justifiable, it is impossible to undertake any other ritual work if time is lapsed just by weeping. [4-25-3]

A person comes to life after ten months incarceration in mother's womb; lives for a hundred year period, but on death, dead body is to be removed within ten hours. If a dead body is kept unattended for more than ten hours of death, a blemish called paryuSita doSa occurs. Thus, it is said, 'The duties ordained according to their time value are to be attended on time, otherwise if you lapse that particular time by shedding tears alone, there is no merit to the departed soul...' Maheshvara Tiirtha

niyatiH kaaraNam loke niyatiH karma saadhanam |
niyatiH sarva bhuutaanaam niyogeSu iha kaaraNam || 4-25-4

4. loke= in world; niyatiH= SOP standard operating procedure of universe, Fate, God, Time; kaaraNam = is the cause; niyatiH karma saadhanam= Fate, for action, instrument of; iha= here, in this world; sarva bhuutaanaam= for all, beings; niyogeSu= in motivation; niyatiH = regularity, Fate, God, Time; kaaraNam= deciding factor.

"Fate is the cause of all the worlds, Fate is the instrument for action, Fate is the deciding factor for motivation of all beings in these worlds. [4-25-4]

Here the word niyati has three deflections, svabhaava vaada Nature-theory, niyati vaada Fate-theory, kaala vaada Time-theory, and all these culminate into Theism, for theologises. Atheists hold the above three in each of its own. svabhaava: kaaraNam vinaa eva sarvam bhavati iti svabhaava vaada... 'without any apparent reason everything happens on its own, where the question of merit or sin does not arise...' and the adherents of karmic-cycle say, niyati: puurva janma aarjita dharma adharmau niyati, sa eva sarvasya kaaraNam... 'the merit or sin earned or accrued in last births brings forth the fruits of the present and future births...' kaala Time, the undisputable time factor is the reason for everything, also called 'god'.

If the attribute of god to the Time is removed and seen only as time with its watches, Rama is said to have spoken in the perfect tongue of perfect atheists in these four or five verses given below. However, if there is an All-Supervisory-God, these three will culminate in Him and then He becomes the Time, the presiding authority of worlds. For this the shveta ashvatara upanishad: has this hymn at its 1-2: k˜la× svabh˜vo niyati× yad®c˜ bh¨t˜ni yoni× puruÿa iti cinty˜ | 'time, nature, fate, chance, material, power, intellect... thus all these are [thought to be the cause, but in vain...] Thus the words used as 'Fate' 'Time' are alterable with 'Supreme Being/Person.'

na kartaa kasyacit kashcit niyoge ca api na iishvaraH |
svabhaave vartate lokaH tasya kaalaH paraayaNam || 4-25-5

5. kasyacit= somebody; niyoge= in motivating; kashcit = somebody else; na kartaa= not, the doer - instrument; iishvaraH api ca na= lord [not a controlling entity of others,] even, also, he is not; lokaH sva bhaave vartate = world, in its own, nature, functions; tasya= to it - to that worlds; kaalaH paraayaNam= Time, is cardinal.

"None is an instrument in motivating someone else to do something or otherwise, none is also a controlling entity of others, and even the world functions in its own nature, and that Time is cardinal for that world. [4-25-5]

Unlike Bhagavad Gita, which says everything in first person, here Rama is saying that he alone is Supreme, but naming Time, Fate etc., instead of using first person and declaring about himself.

na kaalaH kaalam atyeti na kaalaH parihiiyate |
svabhaavam ca samaasaadya na kashcit ativartate || 4-25-6

6. kaalaH kaalam na atyeti= Time, over Time, will not, transcend; kaalaH na parihiiyate= Time, will not, transgress; kashcit= anything; svabhaavam sam+ aasaadya= nature, on attaining; na ati+vartate= will not, over, step.

"Time will not transcend Time, neither Time transgresses itself, and on attaining the nature endowed by Time nothing can overstep its own Fate. [4-25-6]

na kaalasya asti ba.ndhutvam na hetur na paraakramaH |
na mitra j~naati sa.mbandhaH kaaraNam na aatmano vashaH || 4-25-7

7. kaalasya bandhutvam na asti= to Time, kinship, not, is there; hetuH na = instrumental, no; paraaakramaH na= who can override it, no; mitra j~naati= friends, relations, sambandhaH na kaaraNam= = such connectivity, is not, the causative factor.

"Time has no kinship, thus it has no partiality, there is nothing instrumental to override Time, hence nothing can override it, and there are no causative factors to Time that connect through friends or relatives, hence all are equal in its viewpoint. [4-25-7]

kim tu kaala pariiNaamo draSTavyaH saadhu pashyataa |
dharmaH ca arthaH ca kaamaH ca kaalakrama samaahitaaH || 4-25-8

8. kim tu= but; saadhu pashyataa= while clearly, on who is perceiving; by him; kaala pariiNaamaH draSTavyaH= Time's, mutation, is observable; dharmaH ca arthaH ca kaamaH ca= virtue, also, wealth, also, pleasures, also; kaala krama samaahitaaH= in Time's, course, well, cumulated.

"But even the mutations brought forth by Time are observable by a perceiver with a clear vision, and the virtue, wealth, pleasures are to be perceived as cumulated during the course of Time. [4-25-8]

If it is asked that, 'If Time takes care of everything what is it humans have to do, except to live like other animals?' For this the above verse says that 'a gentle perceiver has to perceive the changes brought in by the course of Time and according to them and also taking the help of scriptural dictates, one has to intelligently undergo the course of events, without asserting himself of his own achievements or without blaming himself or that imposing Time, should the results be distasteful. This is the way to attain the humanly-means, puruSa artha -s. And this is the way to live different from animals.

itaH svaam prakR^itim vaalii gataH praaptaH kriyaa phalam |
saama daana artha sa.myogaiH pavitram plavaga iishvara || 4-25-9

9. plavaga iishvaraH= fly-jumper's, king; vaalii= Vali; itaH= from here; svaam prakR^itim gataH= his own, nature [of subtle-soul, on attaining, departed; saama daana artha samyogaiH= friendly, courteous, forgiving, connected with; pavitram kriyaa phalam praaptaH = pious, exploits, fruits [of actions befitting to a king,] obtained.

"That king of fly-jumpers Vali departed from here on attaining his own nature of subtle-soul, and he obtained pious fruits connected with his one time actions befitting to a king like, friendliness, courteousness, and forgivingness required of a king. [4-25-9]

sva dharmasya ca sa.myogaat jitaH tena mahaatmanaa |
svargaH parigR^ihiitaH ca praaNaan aparirakSataa || 4-25-10

10. praaNaan= lives; a+ pari+ rakSataa=without, completely, guarding - uncaring for himself; tena mahaatmanaa = by him, great-souled one; sva dharmasya samyogaat ca = his own, rightness, by association of - by virtue of; svargaH pari gR^ihiitaH ca= heavens, he acquired.

"That great-souled Vali did not care to safeguard his own lives in combat, and by virtue of his own rightness of a true combatant unworried of his life, he acquired heaven. [4-25-10]

This is to say Vali has attained a higher heaven than the routine heaven ruled by Indra, where the merit and demerit are metered. These higher heavens are impossible abodes for usual seekers of release from karmic cycle, but they chance upon certain blessed souls like Vali, who is sent from here to vaikunTha Vishnu's Milky-Oceanic abode, by no less than Rama himself.

eSaa vai niyatiH shreSThaa yaam gato hari yuuthapaH |
tat alam paritaapena praapta kaalam upaasyataam || 4-25-11

11. hari yuuthapaH= monkey's, commander, Vali; yaam gataH= which, course [he has taken]; eSaa niyatiH shreSThaa= this, course of fatality, is the choicest; tat= thereby; paritaapena alam= sorrowing, is enough; praapta kaalam= chanced, time[works incumbent on present time]; upaasyataam vai= be reverently attended to, indeed.

"Which course the commander of monkeys undertook is the choicest course of fatality, and hence, enough is this sorrowing, and let works incumbent on the present time be undertaken reverently..." So said Rama to Sugreeva. [4-25-11]

This is choicest course Vali sought after is to die in the course of fighting. For this it is said in Dharmaakuutam: atra niyati þabd˜para pary˜yam janm˜ntara k®ta karma k˜lam apekÿya phalati | kalo api p¨rva k®ta karma s˜pekÿya eva | na svatantra | evam k˜la karma par˜dhŸna× puruÿo api na karmaõi svatantra× | 'by the word niyati the results of earlier births come to fruition abiding the Time... Time is bound by the results of earlier births... as such no independency to Time... thus, bound by the Time cycle, an individual is also not independent...'

vacana ante tu raamasya lakSmaNaH para viira haa |
avadat prashritam vaakyam sugriivam gata cetasam || 4-25-12

12. raamasya vacana ante tu= of Rama, sentence, at close of, but; para viira haa= foes, braving ones, eliminator of; Lakshmana; gata cetasam= lost, animation [disconcerted]; sugriivam= to Sugreeva; prashritam vaakyam avadat = courteous, sentence, spoke.

At the close of Rama's sentence Lakshmana, the eliminator of braving foes, spoke this courteous sentence to the disconcerted Sugreeva. [4-25-12]

kuru tvam asya sugriiva preta kaaryam ana.ntaram |
taaraa a.ngadaabhyaam sahito vaalino dahanam prati || 4-25-13

13. sugriiva= oh, Sugreeva; tvam= you; taaraa angadaabhyaam sahitaH = Tara, Angada, along with; asya= his; anantaram= subsequent works; preta kaaryam = funeral, works; kuru= carry out - you attend to; vaalinaH dahanam prati= Vali's, cremation, [arrange] for.

"Sugreeva, you attend to the funeral rites, to be performed subsequently along with those two, Tara and Angada, and arrange for the cremation of Vali. [4-25-13]

samaaj~naapaya kaaSThaani shuSkaaNi ca bahuuni ca |
candanaani ca divyaani vaali sa.mskaara kaaraNaat || 4-25-14

14. shuSkaaNi bahuuni kaaSThaani = dried, many - substantial, for firewood; divyaani candanaani ca = for finest, sandalwood also; vaali samskaara kaaraNaat = Vali's, exequies, for purpose of; sam aaj~naapaya = at once, you order.

"Order at once for substantial dry firewood, likewise for finest sandalwood, for the purpose of the exequies of Vali. [4-25-14]

samaashvaasaya diinam tvam a.ngadam diina cetasam |
maa bhuuH baalisha buddhiH tvam tvat adhiinam idam puram || 4-25-15

15. tvam= you; diina cetasam= down, hearted one; diinam angadam samaashvaasaya= miserable, Angada, you bolster up; tvam baalisha buddhiH= you, boyish [frivolous,] in thinking; maa bhuuH = do not, become; idam puram tvat adhiinam= this, city, on you, dependent.

"Bolster up that miserable Angada who is heartbroken, you too should not become frivolous in thinking as this city Kishkindha is now dependant on you. [4-25-15]

a.ngadaH tu aanayet maalyam vastraaNi vividhaani ca |
ghR^itam tailam atho gandhaan yat ca atra samana.ntaram || 4-25-16

16. angadaH tu= Angada, but; maalyam vividhaani vastraaNi ca = wreaths, different, cloths, also; ghR^itam tailam= ghee [clarified butter,] oils; athatH gandhaan= further, perfumes; atra yat ca= therein, whatever, also; sam+anantaram= consequently [other items useful in funeral.]

"Let Angada bring wreaths, different cloths, ghee, oils, as well perfumes and other items that are consequently useful in funeral. [4-25-16]

tvam taara shibikaam shiighram aadaaya aagacCha sa.mbhramaat |
tvaraa guNavatii yuk{}taa hi asmin kaale visheSataH || 4-25-17

17. taara= oh, Lieut. Tara; tvam sambhramaat= you, readily [go]; shibikaam= palanquin, [covered litter of the dead, sedan chair]; aadaaya shiighram aagacCha= on taking, quickly, you come back; tvaraa guNavatii= despatch [2 performing business, a task, etc., promptly; is a merit; visheSataH= especially; asmin kaale yuktaa hi= at this, moment, worthwhile, truly.

"And Lt. Tara, you go quickly and come readily fetching a palanquin of the dead, for despatch is a merit, which is truly worthwhile, especially at these times. [4-25-17]

sajjii bhavantu plavagaaH shibika vaahana ucitaaH |
samarthaa balinaH caiva nir.hhariSyanti vaalinam || 4-25-18

18. shibika vaahana ucitaaH= litter of the dead, bearers, suitable ones; samarthaa= proficient ones; balinaH caiva= sturdy ones, also thus; plavagaaH= such fly-jumpers - Vaanaras; sajjii bhavantu= at the ready, be there; vaalinam= to Vali; nir hariSyanti= out, carry off - to cart him away.

"Let suitable, proficient and sturdy Vaanara-s be at the ready as the bearers of the litter of the dead to carry away Vali." Thus said Lakshmana to Sugreeva. [4-25-18]

evam uk{}tvaa tu sugriivam sumitra aananda vardhanaH |
tasthau bhraatR^i samiipastho lakSmaNaH para viirahaa || 4-25-19

19. sumitra aananda vardhanaH= Sumitra's, delight, enhancer - Saumitri; para viira haa= foes, braving ones, eliminator of; Lakshmana; sugriivam= to Sugreeva; evam uktvaa= thus, on saying; bhraatR^i samiipasthaH tasthau = at brother's, nearby staying, stepped back- withdrawn.

Speaking thus to Sugreeva that enhancer of his mother Sumitra's delight and the eliminator of braving foes, Lakshmana stepped off and stayed behind his brother Rama. [4-25-19]

lakSmaNasya vacaH shrutvaa taaraH sa.mbhraanta maanasaH |
pravivesha guhaam shiighram shibikaa aasak{}ta maanasaH || 4-25-20

20. taaraH= Lieut. Tara; lakSmaNasya vacaH shrutvaa= Lakshmana's, words, on hearing; sambhraanta maanasaH= hectic, in mood; shibikaa aasakta maanasaH= litter of the dead, firmed up, in mood; shiighram guhaam pravivesha = fleetly, into cave - into Kishkindha, entered.

On hearing the words of Lakshmana Lt. Tara's mood became hectic and he fleetly entered Kishkindha with his mood firmed up to get the litter of the dead. [4-25-20]

aadaaya shibikaam taaraH sa tu paryaapayat punaH |
vaanaraiH uhyamaanaam taam shuuraiH udvahana ucitaiH || 4-25-21

21. saH taaraH= he, that Lt. Tara; udvahana ucitaiH shuuraiH = to carry, suitable, gritty ones; vaanaraiH= by vanara-s; uhyamaanaam taam shibikaam = being carried, that litter; aadaaya= on fetching; punaH= again; paryaapatat [pari aa patat = return, came, falling - rebound that quickly]= came back in a trice.

Lt. Tara came back in a trice fetching that litter of the dead, getting it carried by gritty and suitable Vanara-s. [4-25-21]

divyaam bhadra aasana yutaam shibikaam sya.ndana upamam |
pakshi karmabhiH aacitraam druma karma vibhuuSitaam || 4-25-22
acitaam citra pattiibhiH suniviSTaam sama.ntataH |
vimaanam iva siddhaanaam jaala vaata aayaana aayutaam || 4-25-23
suniyuk{}taanaam vishaalaam ca sukR^itaam shilpibhiH kR^itaat |
daaru parvatakopetaam caaru karma pariSkR^itaam || 4-25-24
vara aabharaNa haaraiH ca citra maalya upashobhitaam |
guhaagahana sa.mcChannaam rak{}ta candana bhuuSitaam || 4-25-25
puSpa oghaiH samabhicChannaam padma maalaabhiH eva ca |
taruNa aaditya varNaabhiH bhraajamaanabhiH aavR^itaam || 4-25-26

22, 23, 24, 25, 26. divyaam bhadra aasana yutaam= divine, majestic, throne, having; [divyaam ] syandana upamam= [divine] chariot, similar to; pakshi karmabhiH aacitraam= birds, works [figurines,] adorned with; druma karma vi bhuuSitaam= tree, figurines, well, beautified; citra pattiibhiH acitaam = striking [figures,] of foot soldiers, carved with; sam antataH= all, over su ni viSTaam = well, in, set,; siddhaanaam vimaanam iva = of gifted-souls, aircraft, as with; jaala vaata aayaana aayutaam= grills, air, to enter [with small ventilators,] which has. su niyuktaanaam= we, seamed in [its parts]; vishaalaam ca= spacious, also; su kR^itaam shilpibhiH kR^itaam= well, crafted, by craftsmen, made; daaru parvataka upetaam= wooden, plat-hills, having; caaru karma pariSkR^itaam= with fine, artistry [of polishing,] finishing touches given; vara aabharaNa haaraiH ca= best, ornaments, strings, also; citra maalya upashobhitaam= amazing, flowery-tassels, elaborated with; guhaa gahana sam cChannaam= cave [cabin,] sky [roof,] well, covered over; rakta candana bhuuSitaam= red, sandalwood woodcraft, ornamented with; puSpa oghaiH= with flower, lots of; sam abhi cChannaam= well, over, covered; taruNa aaditya varNaabhiH= tender, sun, in shade; bhraajamaanabhiH= shining forth; padma maalaabhiH eva ca= red-lotus, garlands, even, also; aavR^itaam= garlanded with; shibikaam [aadaaya paryaapatat]= such a palanquin, [Tara brought on his coming.]

That palanquin is having a majestic throne and in similarity it is like a divine chariot which is adorned and beautified with figurines of birds and trees in high relief. From all over it is well set in with strikingly carved figures of foot soldiers, and it is like an aircraft of the gifted souls, namely siddha-s, with grills and ventilators. Well seamed-in are its parts and also spacious it is, and well crafted by the crafty craftsmen it has wooden play-hills carved in its walls, and finishing touches with a fine artistry of polishing are given to that palanquin. It is elaborated with best ornaments and strings of pearls, gems, beads and the like, and even with amazing flowery-tassels. Its cabin's roof is covered with an ornamental woodcraft of red-sandalwood. It is well covered over with lots of flowers, and in its shade it is like a tender sun, while garlands of red-lotuses are further brightening it. And Lt. Tara brought such a litter of the dead. [4-25-22, 23, 24, 25, 26]

These few verses describing the royal palanquin are not available in critical edition and even in some ancient mms. The word guhaa gahana is not 'deep cave' as in ordinary sense. It is one among the rare expressions used in Ramayana. guhaa gahana shabdena shibika upari prasaarya maaNaanaam pa~njaram ucyate... 'the roof of the cabin / cage of the palanquin...' is the meaning of the above words. Tilaka. [After Dr. Satya Vrat.].

iidR^ishii shibikaam dR^iSTvaa ramo lakshmaNam abraviit |
kshipram viniiyataam valii preta kaaryam vidhiiyataam || 4-25-27

27. iidR^ishii shibikaam dR^iSTvaa= such sort of, palanquin, on seeing; ramaH lakshmaNam abraviit= Rama, to Lakshmana, said; valii kshipram viniiyataam = Vali be, quickly, taken away; preta kaaryam vidhiiyataam= corpse, rites [funeral ceremony,] be undertaken.

On seeing such a sort of palanquin Rama said to Lakshmana, "Let Vali be taken away quickly and funeral ceremony be undertaken." [4-25-27]

tato vaalinam udyamya sugriivaH shibikaam tadaa |
aaropayata vikroshan a.ngadena saha eva tu || 4-25-28

28. tataH= afterwards; angadena saha eva tu= Angada, along with [others,] thus, but; sugriivaH vikroshan= Sugreeva, painfully squalling; vaalinam udyamya= Vali, on lifting up; tadaa= then; shibikaam aaropayata= into litter, set him in - lodged.

Thereafter Sugreeva along with Angada and others lifted up and then lodged Vali in the litter of the dead squalling woefully. [4-25-28]

aaropya shibikaam caiva vaalinam gata jiivitam |
ala.nkaaraiH ca vividhaiH maalyaiH vastraiH ca bhuuSitam || 4-25-29
aaj~naapayat tadaa raajaa sugriivaH plavaga iishvaraH |
aur.hdhva dehikam aaryasya kriyataam anuruupataH || 4-25-30

29, 30. tadaa= then; plavaga iishvaraH raajaa sugriivaH= fly-jumper, the best, king, Sugreeva; vividhaiH alankaaraiH ca = with diverse, decorations, also; maalyaiH vastraiH ca bhuuSitam= garlands, cloths, also, one who is adorned with, Vali; gata jiivitam= lost, life; vaalinam = Vali is; shibikaam aaropya= into litter, on getting up; aaj~naapayat= [Sugreeva] ordered; aaryasya= of the noble [brother of mine, Vali's]; aurdhva dehikam= upward, subtle-body-journey rites [funeral ceremony]; anu ruupataH= befitting his kingly status - magnificently; kriyataam= shall be undertaken.

Thus setting that deceased Vali who is diversely decorated and adorned with garlands and cloths onto the palanquin, then Sugreeva, the king of best fly-jumpers, has ordered, "let the funeral ceremony of this noble brother of mine be undertaken, befitting to his magnificence... [4-25-29, 30]

vishraaNayanto ratnaani vividhaani bahuuni ca |
agrataH plavagaa yaantu shibikaa tad ana.ntaram || 4-25-31

31. plavagaaH= fly jumpers; vividhaani bahuuni ca= various, plentiful, also; ratnaani vishraaNayantaH = gems, strewing [on pathway]; agrataH yaantu= in van, proceed; shibikaa tat anantaram= palanquin, that, afterward [let go.]

"Let the vanara-s proceed in van strewing various gems plentifully, and the palanquin afterward... [4-25-31]

raaj~naam R^iddhi visheSaa hi dR^ishyante bhuvi yaadR^ishaaH |
taadR^ishaiH iha kurvantu vaanaraa bhratR^iu sat kriyaam || 4-25-32

32. bhuvi raaj~naam= on earth, for kings; yaadR^ishaaH= which kind of; R^iddhi visheSaa dR^ishyante= opulence, elements of [grandiose,] are conspicuous; taadR^ishaiH= that kind of; vaanaraaH= vanara-s; bhratR^iu= to lord; sat kriyaam= good, action - honour, immortalisation; iha kurvantu= now, to be performed.

"In which way the grandiose of monarchical opulence will be conspicuous on earth when kings decease, in a similar way the Vanara-s have to immortalise lord Vali now," Sugreeva ordered monkeys in that way. [4-25-32]

taadR^isham vaalinaH kshipram praakurvan aur.hdhvadaihikam |
a.ngadam parirabhya aashu taara prabhR^itayaH tathaa || 4-25-33
kroshantaH prayayuH sarve vaanaraa hata baandhavaaH |

33, 34a. vaalinaH taadR^isham= to Vali, that kind of; aurdhva daihikam= funeral, rites - service to the dead; kshipram praa kurvan= immediately, on doing; tathaa= then; hata baandhavaaH= is dead, those whose relative is; taara prabhR^itayaH = monkey chief Tara, and others; sarve vaanaraaH= all, vanara-s; angadam parirabhya= Angada, hemming round; kroshantaH= while weeping; aashu prayayuH = promptly, started out.

On performing services to the dead in the same way as ordered by Sugreeva, then all of those vanara-s like Lt. Tara and others, have promptly started out hemming round Angada, keening over their dead relative Vali. [4-25-33, 34a]

tataH praNihitaaH sarvaa vaanaryo asya vashaanugaaH || 4-25-34
cukrushuH viira viira iti bhuuyaH kroshantii taaH priyam |

34b, 35a. tataH= then; asya vasha anu gaaH= his [Vali's,] under control, in tow, going - adherents; sarvaa vaanaryaaH praNihitaaH= all vanara females, coming together; viira viira iti= oh, brave one, oh, brave one, thus as; cukrushuH= wept; taaH priyam bhuuyaH kroshantii= they, for their beloved, repeatedly, wept.

Then all the female adherents of Vali came together and wept saying, 'oh, brave one, oh, brave one...' and they repeatedly wept thus for their departed dear. [4-25-34b, 35a]

taaraa prabhR^itayaH sarvaa vaanaryo hata baandhava || 4-25-35
anujagmuH ca bhartaaram krosha.ntyaH karuNa svanaaH |

35b, 36a. hata baandhava= those that have a killed, relative - husband; taaraa prabhR^itayaH= lady Tara, and others; sarvaa= all; vaanaryaaH = female vanara-s; karuNa svanaaH kroshantyaH = in pathetic, tone, wailing; bhartaaram anujagmuH ca = their husband, followed, also.

Lady Tara and all other female Vanara-s, whose husband is dead, followed the funeral procession wailing in a pathetic tone. [4-25-35b, 36a]

taasaam rudita shabdena vaanariiNaam vana a.ntare || 4-25-36
vanaani girayaH caiva vikrosha.nti iva sarvataH |

36b, 37a. vana antare = forest, in the interior of; taasaam vaanariiNaam rudita shabdena= their, of female vanara-s, wailing, by the din of; sarvataH vanaani= everywhere, forests; girayaH caiva= hillocks, also thus; vikroshanti iva = is much - noisily wailing, as though [it appeared.]

With the din of wailing of those Vanara females in the interiors of the forest, that forest along with its hillocks appeared to be wailing noisily. [4-25-36b, 37a]

puline giri nadyaaH tu vivik{}te jala sa.mvR^ite || 4-25-37
citaam cakruH subahavo vaanaraa vana caariNaH |

37b, 38a. vana caariNaH= forest, movers in; su bahavaHvaanaraaH = very, many, vanara-s; giri nadyaaH tu= from hill, cascading river's, but; jala samvR^ite= water, encircled; vi vikte= un, populated; puline= on isle of sand; citaam cakruH= funeral pile, arranged.

Many Vanara-s have arranged a funeral pile on an unpopulated sandy isle, around which brooks from the cascades of hills are encircling. [4-25-37b, 38a]

avaropya tataH ska.ndhaat shibikaam vaanarottamaaH || 4-25-38
tasthuH ekaa.ntam aashritya sarve shoka paraayaNaaH |

38b, 39a. tataH= then; sarve vaanara uttamaaH= all, vanara-s, the best; skandhaat shibikaam avaropya= from shoulders, palanquin, on lifting down; shoka paraayaNaaH= in melancholy, weltered in; ekaantam aashritya tasthuH= lonely [aside,] stood aside.

All of those best vanara-s then lifted down that palanquin from their shoulders and stood aside weltered in melancholy. [4-25-38b, 39a]

tataH taaraa patim dR^iSTvaa shibikaa tala shaayinam || 4-25-39
aaropya a.nke shiraH tasya vilalaapa suduHkhitaa |

39b, 40a. tataH taaraa= then, Tara; shibikaa tala shaayinam= litter's, on plane [on bier,] recumbent; patim dR^iSTvaa= at husband, on seeing; su duHkhitaa = much, anguishing; tasya shiraH anke aaropya = his, head, in lap, on bringing up; vi lalaapa= verily, wailed.

Lady Tara on seeing at her husband Vali recumbent on the bier of the litter of the dead, she then brought his head onto her lap, and wailed painfully. [4-25-39b, 40a]

haa vaanara mahaaraaja haa naatha maam vatsala || 4-25-40
haa mahaarhaH mahaabaaho haa mama priya pashya maam |
janam na pashyasi imam tvam kasmaat shoka abhipiiDitam || 4-25-41

40b, 41. haa vaanara mahaaraaja= ha, monkey's, great king; haa maam naatha= ha, my, husband; haa mahaa arhaH= ha, highly deserving - meritorious king; mahaa baahuH= greatly, skilful - mighty one; haa mama priya= ha, my, dear; maam pashya= me, you see; tvam= you; shoka abhi piiDitam= by grief, much, harassed ones; imam janam= at this, creature [that is me]; kasmaat na pashyasi= why for, not, you see.

"O, great king of monkeys... o, my consort... my dear... o, meritorious one, o, mighty one, o, my dear... see me... why do not you see this grief-stricken creature, that is me... [4-25-40b, 41]

prahR^iSTam iha te vak{}tram gata asoH api maanada |
asta arka sama varNam ca dR^ishyate jiivato yathaa || 4-25-42

42. maanada= oh, dignity-awarder; gata asoH api= gone, lives, even if; te= your; asta arka sama varNam ca= at dusking mountain, sun, similar, shade [dazzle of sun]; vaktram= face; jiivataH yathaa= [face of] one who is living, as with; iha pra hR^iSTam dR^ishyate= now, highly, enchanting, is appearing.

"Though your lives have gone your face is appearing to be highly enchanting as if it has a similar dazzle of the sun on dusking mountain, as it had when you were alive. [4-25-42]

eSa tvaam raama ruupeNa kaalaH karSati vaanara |
yena sma vidhavaaH sarvaaH kR^itaa eka iSuNaa raNe || 4-25-43

43. vaanara= oh, vanara; kaalaH= Time-god; eSaH raama ruupeNa= this, in Rama's, mien; tvaam karSati = you, he is dragging away; yena= by which Rama's; raNe eka iSuNaa= in fight, with one, arrow; sarvaaH vidhavaaH kR^itaa sma = all are, as widows, rendered, we are.

"Time-god in the mien of this Rama is hauling you away, oh, vanara, on rendering all of us as widows by flinging a single arrow in the fight. [4-25-43]

imaaH taaH tava raajendra vaanaryo aplavagaaH tava|
paadaiH vikR^iSTam adhvaanam aagataaH kim na budhyase || 4-25-44
tava iSTaa nanu caiva imaa bhaaryaaH candra nibha aananaaH |

44, 45a. raajendra= oh, best king; tava= your; taaH= those; imaaH= these; vaanaryaaH= female-vanara-s; a+ plavagaaH= not, by leaping and jumping; paadaiH= by feet; tava= your; vikR^iSTam = much dragged - lengthy; adhvaanam aagataaH= on pathway, they came; kim na budhyase= why, not, mind them; imaaH= these; candra nibha aananaaH bhaaryaaH = moon, shine, faced, wives; tava iSTaa nanu= to you, dearest ones, isn't it.

"These are those female vanara-s of yours, oh, best king, unable to come by leaping and jumping as they are wont to, they have come treading a much lengthy way of yours, why do not you mind them? They with their faces like moonshine are your cherished wives, isn't it! [4-25-44]

idaaniim na iikSase kasmaat sugriivam plavaga iishvaram || 4-25-45
ete hi sacivaa raajan taara prabhR^itayaH tava |
pura vaasi janaH ca ayam parivaarya viSiidati || 4-25-46

45b, 46. idaaniim= now; plavaga iishvaram sugriivam = fly-jumper, lord of, at Sugreeva; kasmaat na iikSase= what for, not, you are seeing; raajan= oh, king; taara prabhR^itayaH= Lt. Tara, and others; ete tava sacivaa= these all, your, ministers [are lamenting]; ayam pura vaasi janaH ca= this, city, dwelling, people, also; parivaarya vi Siidati= gathering round, very much, sinking down; [kim na budhyase= why, not, mind them.]

"What for you are not seeing the lord of fly-jumpers Sugreeva, and these Lt. Tara and others are all your ministers, oh, king, and even the people dwelling in Kishkindha city have gathered around you and sinking down, why do not you mind them? [4-25-45b, 46]

visarjaya enaan sacivaan yathaa ucitam arindama |
tataH kriiDaamahe sarvaa vaneSu madanotkaTaaH || 4-25-47

47. arindama= enemy, subjugator of; enaan= them; sacivaan= ministers; yathaa ucitam= as, apropos - as usual; [in other mms - yathaa puram= as earlier - where puram is a rare word]; visarjaya = leave off - bid adieu; tataH= then; madana utkaTaaH= Love-god, with ecstasy of [voluptuously]; sarvaa= we all; vaneSu kriiDaamahe= in woods, we sport with [you.]

"Bid adieu to these ministers as usual, oh, enemy subjugator, then we all can sportfully wander in the woods in voluptuousness." Thus Tara mourned for Vali. [4-25-47]

evam vilapatiim taaraam pati shoka pariivR^itaam |
utthaapayanti sma tadaa vaanaryaH shoka karshitaaH || 4-25-48

48. evam vilapatiim= that way, who is wailing; pati shoka pariivR^itaam= for husband, by grief, enwrapped; taaraam tadaa = Tara is, then; shoka karshitaaH vaanaryaH= by grief, haggard, vanara females; utthaapayanti sma = started to lift up, they have [taken her away.]

While Tara is enwrapped in the grief for her husband and wailing that way, then other female Vanara-s, who are equally haggard by grief have lifted her up and took her away from the body of Vali. [4-25-48]

sugriiveNa tataH saardham a.ngadaH pitaram rudan |
citaam aaropayaamaasa shokena abhipluta indriyaH || 4-25-49

49. tataH= then; saH angadaH = that, Angada, along with; sugriiveNa saardham= with Sugreeva, along with; rudan= while weeping; shokena abhi pluta indriyaH= by grief, fully, deluged, senses; pitaram citaam aaropayaamaasa= father, onto pyre, started to mount.

Angada wailing along with Sugreeva, started to mount his father's body onto pyre in an involuntary way, as his senses are deluged under grief. [4-25-49]

tato agnim vidhivat dattvaa so apasavyam cakaara ha |
pitaram diirgham adhvaanam prasthitam vyaakula indriyaH || 4-25-50

50. tataH= then; saH= he, Angada; vyaakula indriyaH= with dismayed, senses; vidhivat agnim dattvaa =procedurally, fire, on giving; diirgham adhvaanam prasthitam= on a remote, avenue, voyaging; pitaram= to father; apa savyam= anti, circumambulations, [moving around in anticlockwise direction]; cakaara ha= made, indeed.

On giving fire to the pyre procedurally, then Angada with dismayed senses performed circumambulations in an anticlockwise direction to his father, who is voyaging on a remote avenue. [4-25-50]

The word apa savya means another way, 'to keep the sacred thread on the right shoulder...' which will be observed only in funeral ceremonies. Usually this sacred thread of Hindus is sling on the left shoulder, which is called savyam. In funeral rites it is occasionally changed onto right shoulder. In temples when circumambulations are performed, the devotee faces the idol, keeping his right to left of the idol and moves on his left, around sanctum sanctorum. This is called savya pradakshiNa and in funerals it is other way round, called apa savya pradakshiNa.

sa.mskR^itya vaalinam tam tu vidhivat plavagarSabhaaH |
aajagmuH udakam kartum nadiim shubha jalaam shivaam || 4-25-51

51. plavagarSabhaaH= fly-jumpers, the best; tam vaalinam= to him to Vali; vidhivat samskR^itya= procedurally, on cremating; udakam kartum= water, to make - to offer water oblations; shubha jalaam= one with auspicious, waters; shivaam= propitious; nadiim= to river; aajagmuH= arrived.

On cremating Vali procedurally those best fly-jumpers arrived at the propitious river with auspicious waters to offer water oblations to the departed soul. [4-25-51]

tataH te sahitaaH tatra hi saH a.ngadam sthaapya ca agrataH |
sugriiva taaraa sahitaaH siSicuH vaanaraa jalam || 4-25-52

52. tataH= then; sugriiva taaraa sahitaaH= Sugreeva, Lady Tara, along with; te vaanaraaH= those, vanara-s; tatra sahitaaH= there, gathering together; angadam agrataH sthaapya ca = Angada, in front, locating, also; jalam siSicuH= water, drenched - offered waters.

Those vanara-s on coming together along with Sugreeva and Lady Tara, and then locating Angada in their front, they have offered water oblations to the soul of Vali. [4-25-52]

sugriiveNa eva diinena diino bhuutvaa mahaabalaH |
samaana shokaH kaakutsthaH preta kaaryaaNi akaarayat || 4-25-53

53. mahaabalaH kaakutsthaH= great mighty, Rama; diinena sugriiveNa eva= with hapless one, with Sugreeva, thus; samaana shokaH = even up, in sadness - on becoming; diinaH bhuutvaa = hapless, on becoming; preta kaaryaaNi akaarayat= funeral, rites, effectuated.

He whose sadness evened up with that of Sugreeva, and who became one with Sugreeva in haplessness, that great mighty Rama effectuated the funeral rites of Vali. [4-25-53]

tato atha tam vaalinam agrya pauruSam
prakaasham ikshvaaku vara iSuNaa hatam |
pradiipya diipta agni sama ojasam tadaa
sa lakshmaNam raamam upeyavaan hariH || 4-25-54

54. tataH tu= then, but; agrya pauruSam= one with lofty, aplomb; prakaasham= of manifest-renown; ikshvaaku vara iSuNaa hatam= Ikshvaku-s, best one from, by arrow, eliminated; agni sama ojasam= fire, equalling, by his flare; tam vaalinam= him that Vali is; pra diipya= well, inflaming [cremating Vali on pyre]; tadaa= then; sa lakshmaNam= with, Lakshmana; diipta= flaming; [ellipt: agni sama ojasam= = fire, equalling, by his flare;] raamam hariH upeyavaan = to Rama, monkey [Sugreeva]; approached the nearby of.

On cremating Vali of lofty aplomb and manifest-renown and whom the arrow of that Rama, the best of Ikshvaku dynasty has eliminated, Sugreeva then approached that Rama, who is with Lakshmana at his side, and whose flair equals a flaming fire. [4-25-54]

In fact Sugreeva is fully wet with river waters and effusing is water from his clothing and body, yet he is compared with flaming blaze, only to say that Sugreeva has washed off the sin called Vali and bathed in the pious waters called Rama's mercy, thus his resplendence is pure and fire-like. Govindaraja. By these observances of funeral rites, water oblations etc., the Vanara- may not be regarded as monkeys or as other mammals, but this race is to be regarded a divine race adherent to Vedic practises. They took birth at the hest of Brahma.

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe pa.nca vi.mshaH sargaH

Thus, this is the 25th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 26

Introduction

Hanuma proposes that the coronation of Sugreeva is to be performed under the aegis of Rama. But Rama says that he cannot enter villages or cities during exile, and asks the chiefs of monkeys to perform the same. Rama also suggests that Angada may also be crowned as crown prince. Accordingly, Sugreeva is anointed as king and Angada as crown prince of Kishkindha. The regal splendour of the coronation is narrated in here.

tataH shoka abhisa.mtaptam sugriivam klinna vaasanam |
shaakhaa mR^iga mahaamaatraaH parivaarya upatasthire || 4-26-1

1. tataH shoka abhi sam taptam= then, in grief, very much, seared; klinna vaasanam= who is with damp, cloths; sugriivam= at Sugreeva; shaakhaa mR^iga mahaamaatraaH= tree-branch, animals', eminent, ministers; parivaarya upatasthire= arriving around, stood nearby - stood accessible to Sugreeva.

The eminent ministers of tree-branch animals then surrounded Sugreeva, who is very much seared in grief and who is still wearing damp cloths, as he just a while ago offered watery oblations to his deceased brother, stood accessible to him. [4-26-1]

abhigamya mahaabaahum raamam akliSTa kaariNam |
sthitaaH praa.njalayaH sarve pitaamaham iva R^iSayaH || 4-26-2

2. sarve= all - monkeys; pitaamaham R^iSayaH iva = at Forefather - Brahma, sages, as with; mahaabaahum= at dexterous one; a + kliSTa kaariNam = without, complication, deeds doer - effortless, adroit; raamam= Rama; abhi gamya = towards, on going; praanjalayaH sthitaaH = with palms-adjoined, they stood.

On going towards the dexterous Rama, whose exploits are effortless, all of those monkeys tarried with their palms adjoined as with the sages tarrying in the presence of Brahma, the Forefather. [4-26-2]

tataH kaa.ncana shaila aabhaH taruNa arka nibha aananaH |
abraviit praa.njalir vaakyam hanumaan maaruta aatmajaH || 4-26-3

3. tataH= then; kaancana shaila aabhaH= golden, mountain, [Mt. Meru] in sheen of; taruNa arka nibha aananaH= tender, sun, in glint, with visage; maaruta aatma jaH= Air-god's, soul, son - direct son; hanumaan= Hanuma; pra anjaliH vaakyam abraviit = well - reverently, adjoining palms, sentence, spoke.

Hanuma, the son of Air-god, whose sheen is like that of the golden mountain Meru, and whose visage is like that of the tender sun in its glint, then spoke this sentence reverently adjoining his palms. [4-26-3]

bhavat prasaadaat kaakutstha pitR^i paitaamaham mahat |
vaanaraaNaam suda.mSTraaNaam sa.mpanna balashaalinaam || 4-26-4
mahaatmaanaam suduS.hpraapam praaptam raajyam idam prabho |

4, 5a. prabho= oh, lord Rama; kaakutstha= oh, Kakutstha; su damSTraaNaam= of best, teethed monkeys [armed with the teeth, as in armed to the teeth]; sampanna balashaalinaam= having a privileged, might; mahaatmaanaam= of great-souled ones - rather, deferential ones; vaanaraaNaam = of monkeys; pitR^i paitaamaham= belonging to father, forefathers; mahat= magnificent [kingdom]; su duS praapam= verily, impossible, to gain; idam raajyam= this, kingdom; bhavat prasaadaat= with your, grace; praaptam= has obtained - Sugreeva regained.

"Oh, lord Rama, this magnificent kingdom of deferential monkeys who are armed with the teeth, and whose might is a privileged one - since our might is not dependent on any weapons or other tactical warfare, except our own bodily strength - and oh, Kakutstha, that which belongs to his father and forefathers, and that which is otherwise impossible for him to regain, Sugreeva regained such a kingdom with your grace. [4-26-4, 5a]

bhavataa samanuj~naataH pravishya nagaram shubham || 4-26-5
sa.mvidhaasyati kaaryaaNi sarvaaNi sasuhR^it gaNaH|
snaato ayam vividhair gandhair auSadhaiH ca yathaa vidhi || 4-26-6

5b, 6. ayam= he, this Sugreeva; sa su hR^it gaNaH= along with, good, hearted, friend's, groups; bhavataa= by you; sam anuj~naataH= well, authorized - if you permit, empower; shubham nagaram pravishya = propitious, city, on entering; vividhaiH gandhaiH auSadhaiH ca= with various, essences, herbal-extracts, also; yathaa vidhi= as per, procedure; snaataH = when anointed - as king; sarvaaNi kaaryaaNi sam vidhaasyati = all, activities, well, set right - he can revamp administration.

"And if you empower, this Sugreeva will enter the propitious city Kishkindha along with a group good-hearted friends, and he will get anointed procedurally with various essences and herbal-extracts as its king, and thus he can revamp all the administration. [4-26-5b, 6]

arcayiSyati maalyaiH ca ratnaiH ca tvaam visheSataH |
imaam giri guhaam ramyaam abhigantum tvam arhasi || 4-26-7
kuruSva svaami sa.mbandham vaanaraan sa.mpraharSayan |

7, 8a. maalyaiH ca ratnaiH ca= with garlands, also, with precious gems, also -with best possible ; visheSataH= remarkably; tvaam = you; arcayiSyati= he honours; tvam= you; ramyaam imaam giri guhaam = delightful one, in this, mountain, cave [Kishkindha]; abhi gantum arhasi= into, going [entering,] apt of you; vaanaraan= for Vanara-s [the governed, the subjects]; svaami= governor; sam bandham= congenial, affinity - tie up; kuruSva = make happen - you may please consolidate; sam pra harSayan= for the very, high, exhilaration - of monkeys.

"He would like to honour you in a remarkable way with garlands and precious gems, hence it will be apt of you to enter this delightful mountain cave, namely Kishkindha, and you may kindly consolidate the congenial affinity between the governor and the governed for the very high exhilaration of Vanara-s." Hanuma appealed Rama in this way. [4-26-7, 8a]

evam ukto hanumataa raaghavaH para viirahaa || 4-26-8
pratyuvaaca hanuumantam buddhimaan vaakya kovidaH |

8b, 9a. hanumataa evam uktaH= by Hanuma, thus, who is said - Rama; para viira haa= foes, valiant ones, destroyer of - Rama; vaakya kovidaH= in sentence making, scholar - enunciator, Rama; buddhimaan= intellectual - Rama; raaghavaH hanuumantam prati uvaaca = Raghava, to Hanuma, in reply, spoke.

When Hanuma said so, Rama the destroyer of valiant foes, an intellectual and an enunciator replied Hanuma in this way. [4-26-8b, 9a]

caturdasha samaaH saumya graamam vaa yadi vaa puram || 4-26-9
na pravekSyaami hanuman pitur nirdesha paalakaH |

9b, 10a. saumya hanuman= oh, gentle, Hanuma; pituH nirdesha paalakaH = father's, directives, as a conformist to; catur dasha samaaH= four, ten, years; graamam vaa= village, or; yadi vaa= or, else; puram= city; na pravekSyaami= not, I enter.

"As a conformist to the directives of my father, oh, gentle Hanuma, I am not supposed to enter either a village or a city. [4-26-9b, 10a]

susamR^iddhaam guhaam divyaam sugriivo vaanararSabhaH || 4-26-10
praviSTo vidhivat viiraH kSipram raajye abhiSicyataam |

10b, 11a. su samR^iddhaam= highly, flourishing; divyaam guhaam praviSTaH= statuesque, cave - Kishkindha, one who has entered - Sugreeva; viiraH vaanara rSabhaH sugriivaH= valorous one, Vanara-s, best one among, Sugreeva; kSipram= immediately; raajye vidhivat abhiSicyataam= in kingdom, procedurally, be anointed, enthroned.

"As and when the best one among Vanara-s valorous Sugreeva enters the highly flourishing and statuesquely Kishkindha, he shall be enthroned in the kingdom, immediately and procedurally. [4-26-10b, 11a]

evam uktvaa hanuumantam raamaH sugriivam abraviit || 4-26-11
vR^ittaj~no vR^itta sa.mpannam udaara bala vikramam |

11b, 12a. vR^itta j~naH= social attitude - etiquette, knower of; raamaH= Rama; hanuumantam evam uktvaa= to Hanuma, this way, on saying; vR^itta sampannam= social attitude - politesse, rich in; udaara bala vikramam= imposing, by might, by valour - Sugreeva; sugriivam abraviit= to Sugreeva, spoke.

Replying Hanuma thus, that knower of the etiquette Rama, also spoke to Sugreeva, who is rich in politesse and an imposing one by his might and valour. [4-26-11b, 12a]

imam api a.ngadam viiram yauvaraajye abhiSecaya || 4-26-12
jyeSThasya hi suto jyeSThaH sadR^isho vikrameNa ca |
a.ngado ayam adiinaatmaa yauvaraajyasya bhaajanam || 4-26-13

12b, 13a. viiram imam angadam api = brave one, this, Angada, even; yauvaraajye abhiSecaya= in crown princedom, you crown him; jyeSThasya= [your] elder [brother's]; jyeSThaH sutaH= eldest, son; vikrameNa sadR^ishaH ca= by bravery, similar to, even [ to Vali, or to you]; a + diina aatmaa= not, pathetic, at heart - enthusiastic one, Angada on becoming]; ayam angadaH = this one, Angada; yauva raajyasya= for crown, princedom; bhaajanam= well-chosen one.

"You may even crown this brave Angada as crown prince, he is the eldest son of your elder brother, his bravery is kindred to that of his father, and thus this enthusiastic Angada will be a well-chosen designee for the crown-princeship. [4-26-12b, 13]

The eldest son with kingly merits, though parented by an elder brother, need be crowned as crown prince anena jyÿ÷ho guõav˜n jyeÿ÷ha bhr˜t® putro api yauva r˜jye abhiÿecanŸya iti uktam - dharmak¨tam The whole Maha Bharata is based on this rule till a gruesome war has chanced.

puurvo ayam vaarSiko maasaH shraavaNaH salila aagamaH |
pravR^ittaaH saumya catvaaro maasaa vaarSika sa.mj~nitaaH || 4-26-14

14. saumya= oh, gentle - Sugreeva; vaarSika sanj~nitaaH= of rainy season, indicated as - months specified as rainy season; catvaaraH maasaa= are four, months; pravR^ittaaH= emerged, commenced; ayam= this is; salila aagamaH= [much] water, coming - showering many showers; vaarSikaH= of rainy season; puurvaH= first one; shraavaNaH maasaH = Shravana, month.

"The four month period specified for rainy season has commenced, oh gentle Sugreeva, and this is shravaNa, the first month of rainy season that brings many showers. [4-26-14]

This month shrvaNa, compares nearly with July-August months. There are elaborate accounts for calculating the duration of Ramayana basing on the months indicated here and there, and they cannot be included here for these calculations vary in themselves. The Hindu seasons are six as detailed in Bala Kanda 1-12-1.

na ayam udyoga samayaH pravisha tvam puriim shubhaam |
asmin vatsyaami aham saumya parvate saha lakSmaNaH || 4-26-15

15. saumya= oh, gentle Sugreeva; ayam udyoga samayaH= this, for striving, time; na = is not; tvam shubhaam puriim pravisha = you, propitious, city, enter; aham saha lakSmaNaH= I, with, Lakshmana; asmin parvate vatsyaami = on this, mountain, I will stay.

"This is not a time for any striving, hence you enter the propitious city Kishkindha, oh, gentle Sugreeva, and I for my part will stay on this mountain along with Lakshmana. [4-26-15]

iyam giri guhaa ramyaa vishaalaa yukta maarutaa |
prabhuuta salilaa saumya prabhuuta kamala utpalaa || 4-26-16

16. saumya= oh, gentle one; iyam giri guhaa ramyaa= this, mountain, cave, is heart-pleasing; vishaalaa= spacious; yukta maarutaa= having creditable, breeze; around this place; prabhuuta salilaa= copious, is water; prabhuuta kamala utpalaa = aplenty, red-lotuses, blue-lotuses.

"This mountain cave is heart-pleasing by being spacious with worthwhile breeze, oh, gentle one, water is copious and red and blue lotuses are aplenty about this place. [4-26-16]

kaartike samanupraapte tvam raavaNa vadhe yata |
eSa naH samayaH saumya pravisha tvam svam aalayam || 4-26-17
abhiSi.ncasva raajye ca suhR^idaH sa.mpraharSaya |

17, 18a. kaartike sam anu praapte= kaartika month, well, near, on the advent of; tvam raavaNa vadhe yata= you, for Ravana's, in the matter of elimination, make effort; eSa naH samayaH= this way, our, accordance is; saumya= oh, gentle one; tvam svam aalayam pravisha = you, your own, mansion enter - for now; raajye abhiSincasva ca= in kingdom, be enthroned, as well; su hR^idaH= good-hearted ones - your friends; sam pra harSaya= full, well, gladden - exhilarate.

"On the advent of kaartika month, October, say post-rainy season, you shall do your best in the cause of Ravana's elimination, and this is our covenant, and hence oh, gentle Sugreeva, for now enter your mansion, be enthroned in kingdom as well, and exhilarate your friends." [4-26-17, 18a]

iti raama abhyanuj~naataH sugriivo vaanararSabhaH || 4-26-18
pravivesha puriim ramyaam kiSki.ndhaam vaali paalitaam |

18b, 19a. iti raama abhi anuj~naataH= thus, by Rama, well, permitted - countenanced in; sugriivaH vaanara rSabhaH= Vanara-s, best; vaali paalitaam= by Vali, ruled; ramyaam kiSkindhaam puriim = charming, in Kishkindha, in city; pravivesha= entered.

Thus when Rama countenanced that best vanara Sugreeva entered the charming city Kishkindha which is so far ruled by Vali. [4-26-18b, 19a]

tam vaanara sahasraaNi praviSTam vaanara iishvaram || 4-26-19
abhivaarya prahR^iSTaani sarvataH plavageshvaram |

19b, 20a. vaanara iishvaram= vanara-s, sovereign; praviSTam= who has entered; tam abhivaarya= him, on surrounding; vaanara sahasraaNi prahR^iSTaani = vanara-s, in thousands, very gladsomely; sarvataH plavaga iishvaram= from all over, fly-jumper's, lord of; [vaanara sahasraaNi praviSThaani= vanara-s, in thousands, who have [also] entered; paryavaarayan= gathered round - they fenced him in.]

When the sovereign of vanara-s Sugreeva has entered the city, very gladly thousands of vanara-s have also entered and fenced off that lord of fly-jumpers from all over. [4-26-19b, 20a]

tataH prakR^itayaH sarvaa dR^iSTvaa hari gaNa iishvaram || 4-26-20
praNamya muurdhnaa patitaa vasudhaayaam samaahitaaH |

20b, 21a. tataH= then; sarvaaH prakR^itayaH= all, natives - inmates and ministers in Kishkindha; hari gaNa iishvaram = monkey, throng, lord of; dR^iSTvaa= on seeing - as protocol; muurdhnaa praNamya= with heads [head-bent,] on revering; samaahitaaH= attentively - with assiduously polite attitude; vasudhaayaam patitaaH = on ground, they fell - prostrated.

All the inmates and ministers in Kishkindha then revered the lord of monkey throngs Sugreeva with their head-bent, and they have also prostrated before him with an assiduously polite attitude. [4-26-20b, 21a]

sugriivaH prakR^itiiH sarvaaH sa.mbhaaSya utthaapya viiryavaan || 4-26-21
bhraatur a.ntaH puram saumyam pravivesha mahaabalaH |

21b, 22a. viiryavaan= valiant one; mahaabalaH= highly mighty one; sugriivaH= such a Sugreeva; sarvaaH prakR^itiiH utthaapya= all, rank-and-file members, on raising them up; sambhaaSya= conversed - exchanging greetings; bhraatuH saumyam antaH puram pravivesha= brother's, beautiful [not gentle here,] inner, palace - palace-chambers, entered.

Raising the rank-and-file members from their prostration, and on exchanging a word or two with them, that valiant and highly mighty Sugreeva entered the beautiful palace-chambers of his brother. [4-26-21b, 22a]

praviSTam bhiima vikraa.ntam sugriivam vaanararSabham || 4-26-22
abhyaSi.nca.nta suhR^idaH sahasraakSam iva amaraaH |

22b, 23a. praviSTam= one who entered palace; bhiima vikraantam= prodigiously, venturesome; vaanara rSabham sugriivam vanara-s, arch - arch-vanara, Sugreeva is; su hR^idaH= good, hearted ones - his cohorts; abhyaSincanta = anointed; amaraaH sahasra akSam iva = gods, thousand, eyed one - Indra, as with.

When that prodigiously venturesome arch-vanara Sugreeva has entered the palace his cohorts anointed him as gods would anoint the Thousand-eyed Indra. [4-26-22b, 23a]

tasya paaNDuram aajahruH Chatram hema pariS.hkR^itam || 4-26-23
shukle ca vaala vyajane hema daNDe yashaskare |
tathaa sarvaaNi ratnaani sarva biija auSadhaani ca || 4-26-24
sa kSiiraaNaam ca vR^ikSaaNaam prarohaan kusumaani ca |
shuklaani caiva vastraaNi shvetam caiva anulepanam || 4-26-25
suga.ndhiini ca maalyaani sthalajaani a.mbujaani ca |
candanaani ca divyaani gandhaam ca vividhaan bahuun || 4-26-26
akSatam jaata ruupam ca priya.ngu madhu sarpiSii |
dadhi carma ca vaiyaaghram paraardhye ca api upaanahau || 4-26-27
samaala.mbhanam aadaaya gorocanam manaH shilaam |
aajagmuH tatra muditaa varaaH kanyaaH ca SoDasha || 4-26-28

23b, 24, 25, 26, 27, 28. paaNDuram= pure white; hema pariSkR^itam= in gold, highly ornate; Chatram= parasol; hema daNDe yashas kare= having golden, handles, celebrity, enhancers; shukle vaala vyajane= white, long-furred, royal-fans; tasya aajahruH = for him, they fetched; tathaa= likewise; SoDasha muditaa varaaH kanyaaH ca = sixteen, cheerful, best, maidens, also; sarvaaNi ratnaani= all kinds, of jewels; sarva biija auSadhaani ca= all, seeds, herbs, also; sa kSiiraaNaam vR^ikSaaNaam prarohaan= with, milky exude [latex,] of trees, sprouts; kusumaani ca= flowers, also; shuklaani vastraaNi caiva = white, royal robes, also thus; shvetam anulepanam caiva = white, body-cream, also thus; sugandhiini maalyaani ca = fragrant, tassels of flowers, also; sthala jaani ambu-jaani ca = on earth, [birthed] bloomed, in water-bloomed - lotuses, lotuses bloomed on dry-land, also; divyaani candanaani ca = best, sandal paste, also; vividhaan= various; bahuun= numerous; gandhaam ca= perfumes, also; akSatam= holy-yellow-rice; jaataruupam ca= gold, also; priyangu= a small fragrant seed [Nauclea cadamba]; madhu= honey; sarpiSii= ghee; dadhi= curds; vaiyaaghram carma ca = pertaining to tiger, skin, also; paraardhye upaanahau ca api = invaluable, sandal shoes, also, even; sam aa lambhanam= fully, over, spreading-paste - unguents, paste spread on body before oil bath; gorocanam= gorocana - yellow arsenic, orpiment from animal; manaH shilaam= mind, stone - realgar, red arsenic, another orpiment for using as tilaka]; aadaaya= on taking; tatra aajagmuH = there, arrived.

A white parasol highly ornate in gold, long-furred royal-fans with golden handles that are the enhancers of celebrity are brought for Sugreeva's anointment. Likewise, on taking all kinds of jewels, seeds, herbs, sprouts of trees that are still exuding milky latex, also flowers, and white royal-robes and white body-cream, lotuses bloomed on dry-land, best sandal paste, also various and numerous perfumes, Holy-yellow-rice, gold, seeds that are small and fragrant called priyangu, honey, ghee, curds, skin of tiger, tassels of fragrant flowers, and invaluable sandal shoes, unguents before oil bath, orpiment preparations one in yellow called gorochana, and the other in red called Manshila, there arrived sixteen best and cheerful damsels. [4-26-23b, 24, 25, 26, 27, 28]

tataH te vaanara shreSTham abhiSektum yathaa vidhi |
ratnair vastraiH ca bhakSyaiH ca toSayitvaa dvijarSabhaan || 4-26-29

29. tataH= then; ratnaiH vastraiH bhakSyaiH ca= with jewels, garments, delicacies, also; dvija rSabhaan toSayitvaa = Brahmans, the eminent, on appeasing; te= they the Vanara-s; yathaa vidhi= as per, tradition; vaanara shreSTham= Vanara, best of; abhiSektum= to anoint - they started.

They the Vanara-s have then started to anoint that best Vanara Sugreeva according to the tradition, having appeased the eminent Brahmans with jewels, garments and delicacies. [4-26-29]

tataH kusha paristiirNam samiddham jaata vedasam |
ma.ntra puutena haviSaa hutvaa ma.ntravido janaaH || 4-26-30

30. tataH= then; mantra vidaH janaaH= hymnal, authority, scholars; kusha pari stiirNam= then, sacred grass [Kusha-grass,] over, spread; samiddham= enkindled jaatavedasam= ritual-fire; mantra puutena haviSaa = with hymns, sanctified, with fire-oblations; hutvaa= having oblated - they commenced enthronement.

Authoritative scholars in Vedic-hymns then spreading the ritual grass around the Fire-altar which is with enkindled Ritual-fire oblated fire oblations into it duly sanctifying them with hymns. [4-26-30]

tato hema pratiSThaane vara aastaraNa sa.mvR^ite |
praasaada shikhare ramye citra maalya upashobhite || 4-26-31
praa~Nmukham vidhivat ma.ntraiH sthaapayitvaa vara aasane |
nadii nadebhyaH sa.mhR^itya tiirthebhyaH ca sama.ntataH || 4-26-32
aahR^itya ca samudrebhyaH sarvebhyo vaanararSabhaaH |
apaH kanaka ku.mbheSu nidhaaya vimalam jalam || 4-26-33
shubhaiH vR^iSabha shR^ingaiH ca kalashaiH ca eva kaa.ncanaiH |
shaastra dR^iSTena vidhinaa maharSi vihitena ca || 4-26-34
gajo gavaakSo gavayaH sharabho ga.ndhamaadanaH |
maindaH ca dvividaH caiva hanuumaan jaa.mbavaan tathaa || 4-26-35
abhyaSi.nca.nta sugriivam prasannena suga.ndhinaa |
salilena sahasraakSam vasavo vaasavam yathaa || 4-26-36

31, 32, 33, 34, 35, 36. tataH= then; praasaada = on a beautiful, a raised platform for spectators - rostrum; shikhare= atop rostrum; hema pratiSThaane= one a golden, pedestal - a throne with golden standard - legs; vara aastaraNa samvR^ite= best, overlain - throne overlain with best upholstery; citra maalya upashobhite= with various, flower-tassels, shining forth; ramye vara aasane= on a splendid, choicest, seat - throne; mantraiH= with hymn-chants; vidhivat= procedurally; praa~N mukham sthaapayitvaa= east, facing, on establishing - making him to sit; nadii nadebhyaH= from eastward rivers, from westward rivers; samantataH tiirthebhyaH ca= from everywhere, from sacred declivities - bath places of rivers, also; apaH samhR^itya ca= water, on collecting, also; sarvebhyaH samudrebhyaH ca= all of the, from oceans, also; vi malam jalam= un, blemished - pure, waters; aahR^itya ca = on collecting, also; kanaka kumbheSu= in golden, flasks; nidhaaya= on storing; vaanararSabhaaH= Vanara-s, the best ones; like; gajaH gavaakSaH gavayaH sharabhaH gandhamaadanaH maindaH dvividaH = Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda, Dvivida; hanuumaan tathaa jaambavaan caiva = Hanuma, likewise, Jambavanta, also thus; prasannena su gandhinaa salilena = pellucid, well, perfumed, waters; shaastra dR^iSTena= scriptural [Vedic,] viewpoint [revealed]; maharSi vihitena ca= by great-sages, defined; with such; vidhinaa= procedures; shubhaiH vR^iSabha shR^ingaiH ca= through - auspicious, bull, horns, also; kaancanaiH kalashaiH ca eva = with golden, vessels, also, even; vasavaH= by Vasu-s - gods; sahasra akSam vaasavam yathaa= thousand, eyed, Indra, as with; sugriivam abhyaSincanta = Sugreeva, is anointed by them.

On a splendid, choicest and finely upholstered throne with golden legs that is kept atop a rostrum that is shining forth with various flower tassels, Sugreeva is procedurally inducted to sit facing east to the chanting of Vedic hymns. Then, Vanara-s like Gaja, Gavaaksha, Gavaya, Sharabha, Gandhamaadana, Mainda, Dvividha, also thus Hanuma, Jambavanta have started pouring pure water on Sugreeva, which the best vanara-s have collected from the rivers flowing to east, as well as to west, from each of the sacred-declivity of rivers, from every ocean, and stored in golden flasks. Thus those have anointed Sugreeva with those pellucid and well-perfumed waters poured from golden vessels through the auspicious horns of bulls as revealed in scriptures and as great sages have defined, which anointment is like eight of Vasu-gods anointing the Thousand-eyed Indra. [4-26-31, 32, 33, 34, 35, 36]

Hindu tradition draws its methodology of religious ceremonies mainly from two sources shruti Veda-s, and smR^iti, suutra-s rules framed by sages. In the above verse it is said that water is poured through the horns of bulls. It is a practise to do so to achieve religious merit. So also bathing God Shiva through the horn of rhino is said to be the highest method of abhiSeka anointment.

abhiSikte tu sugriive sarve vaanara pu.ngavaaH |
pracukrushur mahaatmaano hR^iSTaaH shata sahasrashaH || 4-26-37

37. sugriive abhiSikte tu = while Sugreeva, is being anointed; shata sahasrashaH= hundreds, and thousands of; sarve mahaatmaanaH= all, great-souled ones; vaanara pungavaaH= Vanara-s, the best; hR^iSTaaH= cheerily= pra cukrushuH= highly, shouted - chattered, raised hullabaloos.

Hundreds and thousands of the great-souled and prominent vanara-s that are there, all of them have cheerily raised high hullabaloos while Sugreeva is anointed. [4-26-37]

raamasya tu vacaH kurvan sugriivo hari pu.mgavaH |
a.ngadam sa.mpariSvajya yauvaraajye abhiSecayat || 4-26-38

38 hari pungavaH sugriivaH = among monkeys, best one, Sugreeva; raamasya vacaH kurvan= Rama's, word, to effectuate; angadam sam pariSvajya= Angada, on graciously embracing; yauvaraajye abhiSecayat= in crown princedom, anointed.

The best one among monkeys Sugreeva graciously embraced Angada and anointed his as crown prince in order to effectuate Rama's word. [4-26-38]

a.ngade ca abhiSikte tu saanukroshaaH plava.mgamaaH |
saadhu saadhu iti sugriivam mahaatmaano hi apuujayan || 4-26-39

39. angade ca abhiSikte tu= on Angada, also, when anointed, but; sa anu kroshaaH= with, entailing, sadness - those that are sympathetic to Angada; mahaatmaanaH= great-souled; plavangamaaH= fly-jumpers; saadhu saadhu iti= merciful, merciful, thus; sugriivam apuujayan hi = at Sugreeva, worshipped - acclaimed, indeed.

On the anointment of Angada those fly-jumpers that have sympathy for him have acclaimed Sugreeva saying, 'well done, well done.' [4-26-39]

raamam ca eva mahaatmaanam lakshmaNam ca punaH punaH |
priitaaH ca tuSTuvuH sarve taadR^ishe tatra vartini || 4-26-40

40. tatra= there; taadR^ishe= that kind of - pompous anointment; vartini = while taking place; sarve priitaaH ca= all, are gladdened, also; mahaatmaanam raamam ca eva= great-souled, at Rama, that way; lakshmaNam ca= at Lakshmana, also; punaH punaH tuSTuvuH = again, again, extolled.

While that kind of pompous anointment is taking place all are gladdened and that way they repeatedly extolled the great-souled Rama, and even Lakshmana too. [4-26-40]

hR^iSTa puSTa jana aakiirNaa pataakaa dhvaja shobhitaa |
babhuuva nagarii ramyaa kSiki.ndhaa giri gahvare || 4-26-41

41. giri gahvare= that are in mountain's, cavern; pataakaa dhvaja shobhitaa = with flags [of triumph,] flag staffs, splendorous; ramyaa kSikindhaa nagarii= magnificent, Kishkindha, city; hR^iSTa puSTa jana aakiirNaa= with blithe, bulgy, people - monkeys, overspread with.

That magnificent city Kishkindha situated in the cave of mountain which is already splendorous with flags of triumph and banners is further splendorous with blithe and burly monkeys overspreading it. [4-26-41]

nivedya raamaaya tadaa mahaatmane
mahaa abhiSekam kapi vaahanii patiH |
rumaam ca bhaaryaam upalabhya viiryavaan
avaapa raajyam tridasha adhipo yathaa || 4-26-42

42. tadaa= then; viiryavaan= valiant; kapi vaahanii patiH= of monkeys, army's, king - Sugreeva; mahaa aatmane raamaaya= to great, souled one, to Rama; mahaa abhiSekam= about grand, anointment; nivedya = apprised; bhaaryaam rumaam ca upalabhya = wife, Ruma, also, on regaining; tridasha adhipaH yathaa= divinities, chief [Indra,] as with; raajyam avaapa = kingdom, achieved.

The valiant Sugreeva who is by now the king of monkeys army, then apprised the great-souled Rama about his grand anointment, and thus he not only regained his wife Ruma but also secured the kingdom, like the chief of divinities Indra. [4-26-42]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe SaD vi.mshaH sargaH

Thus, this is the 26th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book IV : Kishkindha Kanda - The Empire of Holy Monkeys

Chapter [Sarga] 27

Introducion

After Sugreeva's enthronement, Rama and Lakshmana arrive at a mountain called Prasavana for their stay during rainy season. This mountain contains rich flora and fauna as extolled by Rama. On seeing the beauty of nature Rama's thoughts wander over Seetha and he sinks down in his anguish. But Lakshmana comes to rescue imbuing hopeful thoughts in retrieving her with the help of Sugreeva.

The readers familiar with critical edition may find only twenty-three verses in that edition, whereas this traditional version contains forty-eight of them. Twenty-five verses that account the names of trees, river-flows, beauty of nature etc., extolling nature are here as an ingredient of epical literature that aim to remind us about the need for a good environment, rather than to worry about global warming, ozone depletion, deforestation etc.

abhiSikte tu sugriive praviSTe vaanare guhaam |
aajagaama saha bhraatraa raamaH prasravaNam girim || 4-27-1

1. abhiSikte vaanare sugriive tu = anointed, vanara, Sugreeva, on his part; guhaam praviSTe = into cave - Kishkindha, while entering; raamaH bhraatraa saha= Rama, brother, along with; prasravaNam girim aajagaama = to Prasavana, mountain, reached.

Rama along with his brother Lakshmana reached Mt. Prasavana while the enthroned Sugreeva entered the cave-city Kishkindha. [4-27-1]

shaarduula mR^iga sa.mghuSTam si.mhaiH bhiima ravaiH vR^itam |
naanaa gulma lataa guuDham bahu paadapa sa.mkulam || 4-27-2
R^ikSa vaanara gopucChaiH maarjaaraiH ca niSevitam |
megha raashi nibham shailam nityam shucikaram shivam || 4-27-3

2. shaarduula mR^iga sam ghuSTam= with tigers, beasts, verily [noisily,] growling; bhiima ravaiH simhaiH vR^itam = mightily, roaring, with lions, pervaded; naanaa gulma lataa guuDham= divers, shrubs, creeper-plants, compacted with; bahu paadapa samkulam= many, trees, overspread; R^ikSa vaanara gopucChaiH maarjaaraiH ca = with bears, monkeys, baboons, wildcats, also; niSevitam= adored by; megha raashi nibham = clouds, heap of, in shine with; nityam shucikaram shivam shailam [suchi jala aashayam]= always sanctifying, tranquil, mountain, [with unspoilt, water, resorts]; Rama reached such a mountain.

Mt. Prasavana is pervaded with noisily growling tigers and beasts, mightily roaring lions, compacted with diverse shrubs and creeper-plants, overspread with many a kind of tree, thus it is adored by bears, monkeys, baboons, and even by wildcats, and that mountain which is always sanctifying and tranquil is like a heap of clouds in its shine. [4-27-2, 3]

As a mass of clouds always showers water this cloudlike mountain also appears to be always showering unspoilt and sanctifying water by way of its rapids, waterfalls and cascades and other water resorts. Hence, it is water giving earthly cloud.

tasya shailasya shikhare mahatiim aayataam guhaam |
pratyagR^ihNiita vaasaartham raamaH saumitriNaa saha || 4-27-4

4. raamaH saumitriNaa saha = Rama, Saumitri, along with; tasya shailasya shikhare= on that, mountain's, cliff; mahatiim aayataam guhaam= ample, spaced, cave; vaasaartham pratyagR^ihNiita = for residence, has taken up.

Rama along with Lakshmana has taken up an ample spaced cave as residence on the cliff of that mountain. [4-27-4]

kR^itvaa ca samayam raamaH sugriiveNa saha anagha |
kaala yuk{}tam mahad vaakyam uvaaca raghunandana || 4-27-5
viniitam bhraataram bhraataa lakshmaNam lakshmi vardhanam |

5, 6a. anaghaH= faultless one; raghu nandanaH= Raghu's dynasty, delighter of; bhraataa raamaH = brother, Rama; sugriiveNa saha samayam kR^itvaa ca= with Sugreeva, an accord, having made; viniitam bhraataram lakshmi vardhanam= humble one, prosperity, enhancer of, with Lakshmana; kaala yuktam mahat vaakyam= time, bound - befitting to that time, sinificant, word; uvaaca= spoke.

Rama, the faultless one and the elder brother of Lakshmana, who is the delight of Raghu's dynasty, and who made an accord with Sugreeva regarding cessation of activity during rainy season, spoke these significant and timely words to his humble brother Lakshmana who is the enhancer of prosperity. [4-27-5, 6a]

iyam giri guhaa ramyaa vishaalaa yuk{}ta maarutaa || 4-27-6
asyaam vastyaama saumitre varSa raatram ari.ndama |

6b, 7a. arindama saumitre= oh, enemy-destroyer Soumitri; ramyaa iyam giri guhaa= delightful one, this, mountain, cave; vishaalaa= is spacious; yukta maarutaa= with adequate, breeze - pleasantly windy - breezy; varSa raatram= during rainy, nights; asyaam vastyaama= in here, we live.

"This delightful mountain cave is spacious and breezy, hence, oh, enemy destroyer Soumitri, let us stay in this during rainy nights. [4-27-6]

giri shR^i.ngam idam ramyam uttamam paarthivaatmaja || 4-27-7
shvetaabhiH kR^iSNa taamraabhiH shilaabhiH upashobhitam |
naanaa dhaatu samaakiirNam nadii dardura sa.myutam || 4-27-8
vividhaiH vR^iksha SaNDaiH ca caaru citra lataa yutam |
naanaa vihaga sa.mghuSTam mayuura vara naaditam || 4-27-9
maalatii ku.nda gulmaiH ca si.nduvaaraiH shiriiSakaiH |
kada.mba arjuna sarjaiH ca puSpitaiH upashobhitam || 4-27-10

7b, 8, 9, 10. paarthiva aatmaja= oh, king's, son - oh, prince; shvetaabhiH kR^iSNa taamraabhiH = white ones, black ones, coppery ones; shilaabhiH= with boulders - rock faces; upa shobhitam= embellished with; naanaa dhaatu sam aakiirNam= with diverse, ores, fully, overspread; nadii dardura [nirjhara] samyutam= rivers, frogs [rivulets,] bristling with; vividhaiH vR^iksha SaNDaiH ca= various, tree, clumps, also - brimming with; caaru citra lataa yutam = beautiful, amazing, creeper-plants, along with - it is elaborated; naanaa vihaga samghuSTam= diverse, birds, well, reverberated with; mayuura vara naaditam= peacocks, best, filled with screeches of; maalatii kunda gulmaiH ca= Maalati, Jasmine, with bushes, also; sinduvaaraiH shiriiSakaiH= Sindhuvara trees, Shirrishika trees, also; puSpitaiH kadamba arjuna sarjaiH ca= with bloomed, Kadamba, Arjuna, Sarja, also; upashobhitam= it is brightened with; uttamam idam giri shR^ingam= admirable, mountain's, peak; ramyam== is delightful.

"This admirable peak of mountain is embellished with white, black and coppery rock faces, oh, prince, thus this is fully overspread with diverse ores. Bristling with rivers and frogs, and brimmed with clumps of various trees along with beautiful and amazing creeper-plants it is elaborated. It is highly reverberated with diverse birds and filled with the screeches of best peacocks. And bloomed Maalati and Jasmine bushes, also trees like Sindhuvara, Shirrishika, further the trees like Kadamba, Arjuna, and Sarja in bloom, are brightening it and it is delightful. [4-27-7b, 8, 9, 10]

The botanical names for these trees are provided in chapter 1 of Kishkindha, where some more elaborate description of nature is available. These may please be referred there. These lists of trees may not be taken as just for page filling, but they may be regarded as the esteemed natural resources that cause natural and timely rainfalls, which occurs in the next chapter.

iyam ca nalini ramyaa phulla pa.nkaja maNDitaiH |
na ati duure guhaayaa nau bhaviSyati nR^ipaatmaja || 4-27-11

11. nR^ipa aatmaja = oh, king's, son; phulla pankaja maNDitaiH= blossomy, lotuses, enwreathed with; ramyaa= pleasant one; iyam nalini ca = this one, lotus-lake, also; nau guhaayaa= to our, cave; na ati duure = not, very, far from; bhaviSyati= is available.

"This pleasant lake of lotuses enwreathed with its blossomy lotuses, oh, prince, is available not far away from our cave. [4-27-11]

praag udak pravaNe deshe guhaa saadhu bhaviSyati |
pashcaat ca eva unnataa saumya nivaate ayam bhaviSyati || 4-27-12

12. saumya= oh, gentle one; praak udak pravaNe deshe= that is in - east, north, sloppy, place; guhaa= cave; saadhu bhaviSyati = good, it will be - homely; pashcaat unnataa ca eva= in west, upraised, also, thus; ayam= this one - cave; ni vaataa bhaviSyati= without, gust, it will be.

"This cave with its north-easterly slope will be homely for us since the inrush of rainwater will be less, oh, gentle one, also thus with its upraised westerly portion this cave will be less of gusts that come from east. [4-27-12]

guhaa dvaare ca saumitre shilaa sama talaa shivaa |
kR^iSNaa ca eva aayataa caiva bhinna a.njana caya upamamaa || 4-27-13

13. saumitre= oh, Soumitri; guhaa dvaare ca = at cave's, doorway, also; sama talaa= even, surfaced; kR^iSNaa aayataa caiva= black, broad one, also thus; bhinna anjana caya upamamaa= spattered, mascara, mound, in simile; shilaa = stone - available; shivaa= is pleasant.

"The black stone available at the doorway of the cave that looks like a spattered mound of mascara is broad, even-surfaced, and will be pleasant for a repose. [4-27-13]

giri shR^i.ngam idam taata pashya ca uttarataH subham |
bhinna a.njana caya aakaaram a.mbhodharam iva uditam || 4-27-14

14. taata= dear boy; uttarataH= on northern side; bhinna anjana caya aakaaram= scattered, mascara, mound, in shape; uditam= rose up; ambhaH dharam iva = water, carrier - black-cloud, like - cloud turned upside down; subham idam giri shR^ingam pashya ca = auspicious one, this, mountain, peak, see, also.

"See this mountain peak that looks like a scattered mound of mascara, dear boy, which rose up like a black-cloud on the sky, and it is an auspicious one for it is in northern side. [4-27-14]

dakshiNasyaam api disha sthitam shvetam iva a.mbaram |
kailaasa shikhara prakhyam naanaa dhaatu viraajitam || 4-27-15

15. dakshiNasyaam disha api= in southern, quarter, even in; sthitam= available; shvetam ambaram iva = white, cloth, as if; kailaasa shikhara prakhyam= Mt. Kailash, peak, vies with; naanaa dhaatu viraajitam = many, ores, abounding in; [pashya= you see, another mountain.]

"Even see this mountain available in the southerly direction as if a white cloth is spread on sky, which is vying with Mt. Kailash and abounding with many an ore. [4-27-15]

praaciina vaahiniim caiva nadiim bhR^isham akardamam |
guhaayaaH parataH pashya trikuuTe jahnaviim iva || 4-27-16
candanaiH tilakaiH saalaiH tamaalaiH atimuk{}takaiH |
padmakaiH saralaiH caiva ashokaiH caiva shobhitam || 4-27-17

16, 17. praaciina vaahiniim caiva = to east, streaming, at river, also thus; bhR^isham a + kardamam= unusually, without, sludge; candanaiH tilakaiH saalaiH tamaalaiH atimuktakaiH= with trees like - Sandalwood, tialaka, Saala, Tamaala, Atimukta; padmakaiH saralaiH caiva= Padmaka, Sarala, also thus; ashokaiH caiva= with Ashoka trees, even; shobhitam= spruced up; trikuuTe jahnaviim iva= in Trikuta, Jahnvi [Ganga,] like; nadiim= such a river; guhaayaaH parataH pashya= cave's, wide of, see.

"Also see this river unusually sludge-less, flowing from the wide of the cave and streaming eastward, spruced up with trees like Sandalwood, Tilaka, Saala, Tamaala, Atimukta, Padmaka, Sarala, and even with Ashoka trees, and it looks as if River Ganga is flowing in Trikuta. [4-27-16, 17]

They are now in Kishkindha and Trikuta is in Himalayan range. There at Mt. Trikuta or Mt. Meru or Himalayan mountains it is River Jahnavi or Ganga and here at Mt. Prasavana the river is Tungabhadra, which is affectionately remembered as River Ganga.

vaaniiraiH timidaiH caiva vakulaiH ketakaiH api |
hintaalaiH tinishaiH niipaiH vetasaiH kR^itamaalakaiH || 4-27-18
tiirajaiH shobhitaa bhaati naanaa ruupaiH tataH tataH |
vasana aabharaNa upeta pramada eva abhyala.nkR^itaa || 4-27-19

18. tiira jaiH= on riverbank, born; naanaa ruupaiH= various, in their shapes; tataH tataH= there, there; available; vaaniiraiH timidaiH vakulaiH ketakaiH = with trees like Vaaniira, Timida, Vakula, Ketaka; hintaalaiH tinishaiH niipaiH vetasaiH kR^itamaalakaiH= Hintaala, Tinisha, Niipa, Vetasa, Kritamaala trees; shobhitaa= brightened with; that river; vasana aabharaNa upeta= raiment, ornaments, along with; abhi alankR^itaa= finely, bedecked; pramada iva bhaati= lady, as if, [river is] appears to be.

"With the trees born on the riverbank and available here and there in various shapes, like Vaaniira, Timida, Vakula, Ketaka, and with Hintaala, Tinisha, Niipa, Vetasa, Kritamaala trees, that river is brightened up, and thus that river appears as a dame finely bedecked with raiment and ornaments. [4-27-18, 19]

shatashaH pakshi sanghaiH ca naanaa naada vinaaditaa |
ekaikam anurak{}taiH ca cakravaakaiH ala.nkR^itaa || 4-27-20
pulinaiH ati ramyaiH ca ha.msa saarasa sevitaa |
prahasa.ntii iva bhaati eSaa naarii ratna vibhuuSitaa || 4-27-21

20, 21. shatashaH pakshi sanghaiH ca= in hundreds, of bird, flights; naanaa naada vi naaditaa= diverse, calls, verily - fairly, resonated with; eka ekam anuraktaiH ca= one, another, doting upon, also; cakravaakaiH alankR^itaa= with Cakravaka [Ruddy gees,] beautified; ati ramyaiH pulinaiH ca= with highly, appealing, sand-isles, also; hamsa saarasa sevitaa= by swans, Indian cranes, admired; eSaa= she - this river is; naarii ratna vibhuuSita [naanaa ratna samanvitaa]= damsel, jewels, decorated with; [many, jewels, having]; pra hasantii iva bhaati= well, smiling - with a toothy grin, like, appearing to be.

"This river is fairly resonated with the calls of diverse birds in hundreds of flights, beautified with ruddy gees that are doting one upon the other, and admired by the swans and cranes upon her highly appealing sand-isles, thus she appears to be a damsel decorated with jewels with a toothy grin. [4-27-20, 21]

These accounts come under vipra lambha sR^ingaara, dear-departed-romanticism. The ruddy gees are this river-damsel's rubbing breasts under her breast-band. The sandy-mounds are her buttocks, or her pearl-white teeth, saarasa Indian cranes are her eyes. The swans, by their nature they are famous for their majestic floating. With such a floating of swans the majestic cruise of the maiden called river is perceptible. The clucking sounds of the birds are like the tinkles from the tinkling bells of that maiden's anklets. alankaara : utprekhsa say, hyperbolic rhetoric.

kvacit niilotpalaiH cChanna bhaati rak{}totpalaiH kvacit |
kvacit bhaati shuklaiH ca divyaiH kumuda kuDmalaiH || 4-27-22

22. kvacit niila utpalaiH= somewhere, with blue, water-lilies; kvacit rakta utpalaiH= elsewhere, with red, water-lilies; cChannaa= overspread with; bhaati = river is - shining forth; kvacit= somewhere else; shuklaiH ca= with white [lilies,] also; divyaiH kumuda kuDmalaiH= beautiful, with water-lilies, buds; bhaati= shimmering.

"Somewhere overspread with blue water-lilies, elsewhere with red water-lilies she is shining forth, and she is also shimmering with the beautiful buds of white water-lilies, somewhere else. [4-27-22]

paariplava shataiH juSTaa barhi krauncha vinaaditaa |
ramaNiyaa nadii saumya muni sa.ngha niSevitaa || 4-27-23

23. paariplava shataiH juSTaa= waterfowls, in hundreds, cherished by; barhi krauncha vi naaditaa= by peacocks, by curlews, much, noised - reverberant with screams cackles; muni sangha niSevitaa= by saint, assemblages, served by - bustling around; saumya nadii ramaNiyaa = gracious, river, is heart-pleasing.

"With hundreds of waterfowls cherishing it, screeches of peacocks and cackles of curlews reverberating around, assemblages of sages bustling about, this gracious river is heart-pleasing. [4-27-23]

pashya ca.ndana vR^ikshaaNaam pa.nk{}tii suruciraa iva |
kakubhaanam ca dR^ishyante manasaa iva uditaaH samam || 4-27-24

24. candana vR^ikshaaNaam= of sandalwood, trees; suruciraa iva= captivating, as if - virtually; panktiiH pashya = rows, you see; samam= uniformly; manasaa= [seeded] by the wish of [some divine creativity]; uditaaH= sprang forth; iva= as if; they appear; kakubhaanam [panktii] ca dR^ishyante= Kakubha - Arjuna trees, [rows of,] also - appear in similar pattern.

"As if seeded by the wish of some divine creativity the rows of sandalwood trees that are virtually captivating have sprang forth uniformly, so also, the rows of Arjuna trees too appear in a similar pattern. [4-27-24]

aho suramaNiiyo ayam deshaH shatru niSuudana |
dR^iDham ra.msyaava saumitre saadhu atra nivasaavahe || 4-27-25

25. shatru niSuudana saumitre = oh, enemy, eliminator, Soumitri; ayam deshaH su ramaNiiyaH = this, locale is, very, exhilarating; aho= aha; atra saadhu nivasaavahe= here, happily, we reside; dR^iDham ramsyaava= certainly, we take delight - in this environ.

"Aha! Soumitri, very exhilarating is this locale and we can happily reside here, oh, enemy-eliminator, we can certainly take delight in this environ. [4-27-25]

itaH ca na ati duure saa kiSki.ndhaa citra kaananaa |
sugriivasya purii ramyaa bhaviSyati nR^ipaatmaja || 4-27-26

26. nR^ipaatmaja= oh, king's, son; citra kaananaa= with charming, groves - hedged in; ramyaa= exquisite one; sugriivasya purii = Sugreeva's, city; saa kiSkindhaa = she, that Kishkindha; itaH= from here; na ati duure ca= not, very, far off, further; bhaviSyati= it will be.

"Further, oh, prince, hedged in charming groves that exquisite Kishkindha, the city of Sugreeva, will not be very far off from here. [4-27-26]

giita vaaditra nirghoSaH shruuyate jayataam vara |
nadataam vaanaraaNaam ca mR^ida.nga aaDa.mbaraiH saha || 4-27-27

27. jayataam vara = oh, among triumphant ones, best one; giita vaaditra nir ghoSaH= singing, musical instrument's, out flowing - melodies; nadataam vaanaraaNaam ca= blares of, Vanara-s, also; saha mR^idanga aaDambaraiH = along with, drum's - showy extravaganza; shruuyate= is heard - from here.

"The melodies of singing and the tunes of musical instruments played and sung in Kishkindha are heard from here, oh, the best-triumphant Lakshmana, and even the blares of vanara-s together with their snobbish drumming is heard, hence it is not far away. [4-27-27]

labdhvaa bhaaryaam kapivaraH praapya raajyam suhR^it vR^itaH |
dhruvam na.ndati sugriivaH sa.mpraapya mahatiim shriyam || 4-27-28

28. kapi varaH sugriivaH= monkey, the best, Sugreeva; bhaaryaam labdhvaa= wife, on winning back; raajyam praapya= kingdom, on winning; mahatiim shriyam sam praapya= choicest, prosperity, having won,; su hR^it = with good, hearted ones - friends; vR^itaH= surrounded with; nandati= he must be exuberant; dhruvam= definite is that.

"It is definite that the best monkey Sugreeva must be surrounded by his friends, thus he must be exuberant, as he won an utmost prosperity in winning back his wife and winning the kingdom." Rama thus spoke to Lakshmana. [4-27-28]

iti uk{}tvaa nyavasat tatra raaghavaH saha lakSmaNaH |
bahu dR^ishya darii ku.nje tasmin prasravaNe girau || 4-27-29

29. raaghavaH iti uktvaa= Raghava, thus, on saying; bahu dR^ishya darii kunje= with many, sightly, caves, arbours; tasmin prasravaNe girau = in there, on Prasavana, mountain; tatra= there; saha lakSmaNaH nyavasat= with, Lakshmana, resided.

Raghava having said thus resided on that Mt. Prasavana along with Lakshmana, whereat many sightly caves and arbours are there. [4-27-29]

susukhe hi bahu dravye tasmin hi dharaNii dhare |
vasataH tasya raamasya ratiH alpaa api na abhavat || 4-27-30

30. su sukhe hi= very, comfortable, admittedly; bahu dravye= with many, objects - like flowers, water etc; tasmin dharaNii dhare= therein, by earth, borne one - on mountain; vasataH= while residing; tasya raamasya= for him, to Rama; alpaa api= least, even - in the least; ratiH na abhavat hi= bliss, not, chanced, indeed.

Though that mountain is indeed very comfortable, though it possess many objects of nature like flowers, fruits and waters, indeed, there is no slightest bliss to Rama while he resided there. [4-27-30]

hR^itaam hi bhaaryaam smarataH praaNebhyo api gariiyasiim |
udaya abhyuditam dR^iSTvaa shashaa.nkam ca visheSataH || 4-27-31

31. visheSataH= especially; udayat abhi uditam shashaankam dR^iSTvaa= from eastern mountain, just, risen, moon, on seeing; hR^itaam= one who is kidnapped; praaNebhyaH api gariiyasiim hi = than lives, even, loftier, indeed; bhaaryaam smarataH= wife, on reminiscing over; he became despondent.

He felt despondent in reminiscing about his wife who is loftier that his lives, but who is kidnapped, especially on seeing the moon just risen on the eastern mountain. [4-27-31]

aavivesha na tam nidraa nishaasu shayanam gatam |
tat samutthena shokena baaSpa upahata cetasam || 4-27-32

32. tat= that; samutthena shokena = well- high, surging, anguish; baaSpa upahata cetasam= by tears, marred, with a bosom; nishaasu shayanam gatam= in nights, to bed, on going; tam= him; nidraa na aavivesha= sleep, has not, taken hold of - ineffective.

That anguish which is surging high in him has rendered him with a bosom marred with tears, thereby sleep has no effect on him even if he has gone to bed in nights. [4-27-32]

tam shocamaanam kaakutstham nityam shoka paraayaNam |
tulya duHkho abraviid bhraataa lakSmaNo anunayam vacaH || 4-27-33

33. shocamaanam= he who is pensive; nityam shoka paraayaNam= always, to grief, who is subjected to; tam kaakutstham= him, that Rama; anunayan= while pacifying; tulya duHkhaH= one who is - similarly, sad - for his brother; bhraataa lakSmaNaH= brother, Lakshmana; vacaH abraviit= words, said.

While pacifying Rama who is pensive and who is always subjected to grief, his brother Lakshmana who is similarly sad for his brother's sadness spoke these words. [4-27-33]

alam viira vyathaam gatvaa na tvam shocitum arhasi |
shocato hi avasiidanti sarva arthaa viditam hi te || 4-27-34

34. viira= oh, brave one; vyathaam gatvaa alam = anguish, undergoing, is enough; tvam shocitum na arhasi = you, to dishearten, not, apt; shocataH= one who goes on anguishing; sarva arthaa= all, [his] purposes; avasiidanti= will sink down - backslides; te viditam hi = to you, known, indeed - you know it clearly.

"Oh, brave one, enough is this anguishing of yours, and it will be inapt of you to dishearten. All objectives will backslide for them who will be ceaselessly anguishing. That you know clearly. [4-27-34]

bhavaan kriyaa paro loke bhavaan deva paraayaNaH |
aastiko dharma shiilaH ca vyavasaayii ca raaghava || 4-27-35

35. raaghava= oh, Raghava; loke bhavaan kriyaa paraH = in world, you are, results, oriented; bhavaan deva paraayaNaH= you are, to gods, dedicated to - in achieving proper results of your deeds; aastikaH= theist; dharma shiilaH ca= righteous, in conduct [moralist]; vyavasaayii ca= industrious - mobilizer, also.

"Oh, Raghava, in the world you are a result-oriented person, and a devotee of gods for achieving those desired results, you are the theist, moralist, and also the mobilizer.

Or

"You are the only master in all the worlds to undertake certain tasks, and for achieving results of those humanly actions of yours you worship god, leaving the fruits of your action in god... you will do your duty as ordained... you are a theist, for you alone are tat 'that' 'Supreme Person...' thus you cannot self-contradict yourself to behave only in a humanly attitude... and then you are bound to be a moralist for you have all the preceding attributes... you alone are the mobilizer, for none other can accomplish certain tasks for which you are mobilised by all the divinities and you have also come this far... [4-27-35]

na hi avyavasitaH shatrum raakSasam tam visheSataH |
samarthaH tvam raNe hantum vikramaiH jihma kaariNam || 4-27-36

36. a + vyavasitaH= if you are - without, endeavouring - lackadaisical; tvam = you; vikramaiH= by your daring enterprises; jihma kaariNam= trick, one who caused - trickster; shatrum= enemy; visheSataH raakSasam = especially, a demon; tam= him - Ravana; raNe hantum= in war, to kill; na samarthaH hi= not, capable, indeed.

"If you are much too lackadaisical, indeed, you will not be capable to eliminate the enemy in war, specially a demon, especially a trickster, let alone all of your daring enterprises. [4-27-36]

samunmuulaya shokam tvam vyavasaayam sthirii kuru |
tataH saparivaaram tam raakSasam hantum arhasi || 4-27-37

37. tvam shokam sam unmuulaya = you, agony, completely, root out; vyavasaayam sthirii kuru= endeavour, you stabilise; tataH sa parivaaram tam raakSasam= then, with, followers, him, that demon - Ravana; hantum arhasi= to kill, you will be able to.

"On completely rooting out that agony then you stabilise your endeavour, and then you will be able to eliminate that demon Ravana along with his followers. [4-27-37]

pR^ithiviim api kaakutstha sasaagara vana acalaam |
parivar.htayitum shak{}taH kim punaH tam hi raavaNam || 4-27-38

38. kaakutstha= oh, Kakutstha; sa saagara vana acalaam= with, oceans, forests, mountains; pR^ithiviim api= earth, even; pari varta yitum= reverse, motion, to cause - to inverse the order of; shaktaH= you are capable; tam raavaNam kim punaH hi= him, about Ravana, why, [talk about] again, all the more.

"Oh, Kakutstha, you are capable to inverse the order of earth along with all of its oceans, forests, and mountains, then what to speak of that Ravana, all the more. [4-27-38]

sharat kaalam pratiikshasva praavR^iT kaalo ayam aagataH |
tataH sa raaSTram sa gaNaam raavaNam tam vadhiSyasi || 4-27-39

39. ayam praa vR^iT kaalaH aagataH= this one is, heavy, rainy, season, that has come; sharat kaalam prati iikshasva= autumnal, season, forward, look on - look forward to; tataH= thereafter; sa raaSTram sa gaNaam= with, his city-state, with, his followers; tam raavaNam vadhiSyasi= him, Ravana, you will eradicate.

"Look forward to the autumnal season, as this season that has come is of heavy rains, and thereafter, you will eradicate that Ravana along with his city-state and his followers. [4-27-39]

aham tu khalu te viiryam prasuptam pratibodhaye |
diiptaiH aahutibhiH kaale bhasma channam iva analam || 4-27-40

40. aham tu= I, on my part; kaale= on time; diiptaiH aahutibhiH = enkindling, by offering of flammable fire-oblations; bhasma channam analam iva = by embers, concealed, fire, as with; te= about your; pra suptam viiryam = well, slept, vitality; prati bodhaye khalu = in turn, edifying - awakening in you, just.

"I am just awakening the fast sleeping vitality of yours, no more than rekindling fire concealed under embers with the timely offerings of flammable fire-oblations." Thus said Lakshmana to Rama. [4-27-40]

lakSmaNasya hi tad vaakyam pratipuujya hitam shubham |
raaghavaH suhR^idam snigdham idam vacanam abraviit || 4-27-41

41. raaghavaH= Raghava; lakSmaNasya hitam shubham tat vaakyam = Lakshmana's, expedient, propitious, that, sentence - advise; pratipuujya = on honouring; suhR^idam snigdham= to good-hearted, good-natured - Lakshmana; idam vacanam abraviit= this, sentence, spoke.

Honouring that expedient and propitious advise of Lakshmana, Raghava spoke this sentence to that good-hearted and good-natured Lakshmana. [4-27-41]

vaacyam yad anurak{}tena snig.hdhena ca hitena ca |
satya vikrama yuk{}tena tad uk{}tam lakSmaNa tvayaa || 4-27-42

42. lakSmaNa= oh, Lakshmana; anuraktena snigdhena ca hitena ca= by an affectionate one, amiable one, cordial one, also; satya vikrama yuktena= truth, courage, one who has it; by such a person; yat vaacyam = which, word is to be said; tat tvayaa uktam= that, by you, said.

"What is to be said by an affectionate, amiable and cordial person, also whose courage is truth itself, that you have said it, Lakshmana. [4-27-42]

eSa shokaH parityak{}taH sarva kaarya avasaadakaH |
vikrameSu apratihatam tejaH protsaahayaami aham || 4-27-43

43. sarva kaarya ava saadakaH= all, functions, down, casting - retrogressive; eSa shokaH pari tyaktaH= this, distress, is completely, cast-off; aham= I am; vikrameSu= in triumphs; a prati hatam= not, back, strikable - not possible for a strike back - undefeatable; tejaH= ebullience; protsaahayaami= invigorating.

"Yes! Distress is retrogressive to all the functions. I am casting-off this distress completely. As an undefeatable one in my triumphs I am invigorating my ebullience. [4-27-43]

sharat kaalam pratiikshiSye sthito asmi vacane tava |
sugriivasya nadiinaam ca prasaadam anupaalayan || 4-27-44

44. sugriivasya nadiinaam ca= of Sugreeva, of rivers, also; prasaadam anupaalayan= kindness [kind-heartedness,] awaiting for; sharat kaalam pratiikshiSye= autumn, season, I look forward; tava vacane sthitaH asmi = your, word, staying, I am - I abide by your words.

"Awaiting for the kind-heartedness of Sugreeva, and for the kindness of the rivers in their abatement, I look forward for the autumn remaining true to your words. [4-27-44]

upakaareNa viraH tu pratikaareNa yujyate |
akR^itaj~no apratikR^ito hanti satvavataam manaH || 4-27-45

45. upakaareNa= one who extends - succour; viraH tu= valiant one, on his part; pratikaareNa yujyate= with requital, conjoined - indebted with; a + kR^itaj~naH= un, faithful one; further; a + pratikR^itaH= who does not, requite; satvavataam manaH= those with soft, hearts; hanti= wounds.

"A valiant one who is succoured will be indebted with some requital on his part, but besides being unfaithful, if one who does not make requital for all the favours done in his interest, he will be wounding the hearts of soft-hearted people." Rama said so to Lakshmana, keeping Sugreeva in view. [4-27-45]

tat eva yuk{}tam praNidhaaya lakshmaNaH
kR^ita a.njali tat pratipuujaya bhaaSitam |
uvaaca raamam svabhiraama darshanam
pradarshayan darshanam aatmanaH shubham || 4-27-46

46. lakshmaNaH= Lakshmana; tat eva= that, alone - what Rama said about their waiting for cessation of rains; yuktam praNidhaaya = as candid, visualising; kR^ita anjali= making, adjoined-palms; tat bhaaSitam pratipuujaya= that, what is said by Rama, honouring - praisefully; aatmanaH shubham darshanam pradarshayan= his own, opportune, viewpoint, to clarify; sva abhi raama darshanam= one with his - own, best, delightful, aspect - Rama; raamam uvaaca= to Rama, said.

Visualising what Rama said about their waiting for pre-winter season to be candid, and praisefully making palm-fold at that determination of Rama, and even to clarify his own opportune viewpoint, Lakshmana spoke to Rama who by his own aspect is a delightful one for a ken. [4-27-46]

yathok{}tam etat tava sarvam iipsitam
narendra kartaa na ciraat tu vaanara |
sharat pratiikshaH kshamataam imam bhavaan
jala prapaatam ripu nigrahe dhR^itaH || 4-27-47

47. narendra= oh, lord of people; yathaa uktam= as, said; like that; vaanaraH= vanara - Sugreeva; na ciraat tu = not, lately, but; tava iipsitam= by you, desired; etat sarvam kartaa= everything, completely, he will be doing; ripu nigrahe = enemy, in disciplining - elimination; dhR^itaH bhavaan= steadfadt, as you are; sharat pratiikshaH= autumn, while awaiting; imam= this; jala pra paatam= waters, heavy, falling - rainy season; kshamataam= you may bear with.

"Oh, lord of people, Sugreeva will be effectuating everything you have desired and said, not later but soon, hence awaiting autumn you may please bear up these heavy rainfalls, besides bearing with the idea of disciplining the enemy. [4-27-47]

niyamya kopam pratipaalyataam sharat
kSamasva maasaam caturo mayaa saha |
vasa acale asmin mR^iga raaja sevite
sa.mvartayan shatru vadhe samarthaH || 4-27-48

48. shatru vadhe samarthaH [samudyayan]= in enemy, elimination, capable as you are [gearing up]; kSamasva= have patience, unlike a lion; kopam niyamya= anger, while containing; sharat pratipaalyataam = autumn, may be awaited; caturaH maasaam samvartayan= four, months, come to pass - spending time; mR^iga raaja sevite= animals', king, adored by; asmin acale = on this, mountain; mayaa saha vasa= me, along with, you stay.

"Let autumn be awaited while containing your anger, and along with me you may stay on this mountain which is adored by lions, and spend these four rainy months here like a monsoon lion, although you are capable to eliminate the enemy at any moment like a lion. [4-27-48]

iti vaalmiiki raamaayaNe aadi kaavye kiSkindha kaaNDe sapta vi.mshaH sargaH

Thus, this is the 27th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection