Sree MadValmiki Ramayanam
( Translation and Commentary by Scholar,
Sreeman Brahmasree Desiraju Hanumantharao ji
and Sreeman Brahmasree K M K Murthy ji )
Sree MadValmiki Ramayanam
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 1
| Rama in his pursuit to regain Seetha reaches Pampa Lake along with Lakshmana. Rama visualises Pampa Lake as a heavenly abode and narrates to Lakshmana the suffering he is undergoing due to the departure of Seetha, i.e., the departure of innate soul from the Supreme. Seetha is the alter ego of Rama, either in heaven or on earth. In heavens she is Goddess Lakshmi and she incarnates herself as Seetha on earth. In the first chapter of Kishkindha Kanda the elaborate description of Pampa Lake and its surroundings is to be taken as a two-fold narration, one pertaining to Divinity, the other to Rama, the human. The area of Pampa Lake metaphors with heavens, and its trees and birds with divine souls, and who incidentally are teachers too. The fragrant breeze metaphors with god's gift, flowers as pure knowers and knowledge, and the tranquil water as clear heart and so on. Rama as hero of the epic is in search of Seetha. Rama as god incarnate is also in search of true devotees who are entrapped in the bodies of living beings. The true devotees are the trees, birds, flowers, waters and other naturals except the humans who cherish the earthly comforts. Thus Rama's sorrowing over Seetha and Bharata is in similitude with the god's sorrowing for the true devotees, who needs salvation from the birth and death cycle. Hence the god incarnate Rama is in search of true devotee like Seetha, who is now in a distant place and needs some education about her release from the embodiment in Lanka. Later Rama finds Hanuma, the teacher, who will be deputed, to Seetha to enlighten her about her release. In the last two chapters of Aranya Kanda there will be some 61 verses detailing about Pampa Lake and Rama's love for Seetha. But in Gorakhpur and Eastern recessions there are 130 verses in this first canto of Kishkindha and some 20 verses in the fag end chapter of Aranya canto. In these many verses Rama expresses his deep-rooted emotion for Seetha, which the ancient commentators have interpreted to be the God's deep-seated love and anguish for the created souls. The comparison is, Rama to Vishnu, Seetha to the created soul, now captivated in the embodiment called Lanka, and Lakshmana as the true devout. God needs a messenger or a Messiah or as per Hindu tradition the Guru, the teacher. That is what Hanuma. Rama as a god incarnate is actually in search of a true teacher, for which the surroundings of Pampa Lake are exemplified as good surroundings for finding such a true teacher. As far as possible, the commentaries of ancients are given in comment section of those verses. At the fag end of this chapter, the mighty monkey hero Sugreeva, moving on the Rishyamuka Mountain sees Rama and Lakshmana entering into his territory, flees into deep forests, fearing them to be enemies. |
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Rama, on arriving at that Lake of Lotuses called Pampa along with Lakshmana, which is full with lotuses, costuses, and fishes, lamented as his emotions are disturbed, on seeing the beauty of the Lake comparable with Seetha's face.
In this very first verse itself the auspicious nature of the land of Kishkindha is implanted. Rama as hero of this epic identifies his heroine Seetha's face with the tranquil sheet of lake's water, her eyes with the lotuses, and her quick glances with the quick swims of the fishes in the lake. Rama as god incarnate observes the tranquil sheet of water as the quiescence of his creation. The red lotuses are meditatively standing, as the devotees ready to be taken away to the feet of their god. The swimming fishes are seen as the souls captivated in human bodies, rushing hither and thither for salvation, which is hindered by the banks of life [here the banks of the lake.] Thus on certain occasions we chance to meet with the different points of view of Rama, one as hero and the other as god incarnate, derived from the metaphors or similes by the ancient commentators.
There, on seeing that Lake of Lotuses, thrilled are his senses with gladness, and he engrossed and overcame by passion spoke this way to Lakshmana. "Oh! Soumitri, magnificent is Pampa Lake with its cat's-eye-gem like waters, and she with her fully bloomed lotuses and costuses is beaming forth, along with many trees around her.
Please refer to verse section for the words used. The clear water is devout-soul and the bloomed lotuses are the tranquil faces of the devotees. The water is like cat's eye gem. Cat's eye or Lapis Lazuli is ' a beautiful stone consisting of calcite and other minerals coloured ultramarine...' and a precious stone of Sri Lanka and the Malabar Coast...' thus say Chambers and Oxford dictionaries, and it is Indian, that too South Indian specific. It is one of the nine gems, in nava-ratna combination.
Secondly the usage of vaiduurya vimala udaka is an often-repeated expression, which may not be construed only that the waters are like cats-eye or Lapis Lazule, the precious gem in nava ratna/ nine-gem combination. In fine composition it is smaraNa alankaara , a metaphorical memorabilia. If it were said that the water is like vaiduurya or cat's-eye or Lapis, it reminds us of all other eight gems including a diamond. As such the waters are crystalline and pellucid in their look like priceless gems, for water is the invaluable gem-like gift of nature and flowing waters are the priceless possessions for livelihood as well.
"Oh! Soumitri, see the forest of Pampa, the auspicious one in its appearance... where the mountains or trees lustre with their mountainous peaks...
The mountainous trees are teachers, and their mountainous branches are the taught, that depend on their teachers, and both of they depending upon the Pampa Lake, the divine tranquil water... and everything depends on waters, as per Vedic saying: aapovaa idagam sarvam... waters are everything...
"But I, who am well seethed by the anguish of Bharata, and even by the abduction of Seetha, am indeed distressed by my sensibilities and their distresses...
In some other version like Eastern version the word Maadhava i.e., Love God Manmadha used for aadhayaH because the alankaara or the aesthetics demand the description of vasantha requires Manmadha. Then the compound is read as santaptam maadhavaH piidayanniva comes there, meaning that 'the Vasanta, the spring season, or the personified Manmadha, the Love God, is distressing me, besides the problems of anguished Bharata and abduction of Seetha.' It is said that Rama remembers Bharata too, along with Seetha at this juncture, because as a god incarnate He remembers the sufferance of these innate souls dedicated to Him. Bharata is another kainkarya /dedicatee of Rama, the divine, like Lakshmana.
"This auspicious Pampa is pleasant to me with its delightful forests overspread with many diverse flowers, cool waters, though I am disquieted...
In grief everything is disquieting, duHkhite manasi sarvam asahyam... but these pleasant floral environment of Pampa is admirable to Rama, because nature is divine.
"Even enwreathed with lotuses this is remarkably sacred in its aspect... rambling snakes and elephants and restless are the deer and birds flocks, as well...
Even though serpents etc., are there, the lake with its lotuses is pleasant. This suggests that if a wise-one contains a vice, he is not deplorable... teSaam tejo visheSeNa pratyavaayo na vidyate...smriti scriptures.
"All this is shining very much with bluish, yellowish grassland with a variety of trees... and with flowers covering it like flowery bed-sheet with variegated colours...
The green pasturelands have become colourful pastures with variegated flower-fall, means that the a mortal soul on receiving many a teaching from many teachers, where the teachers are trees and flowers are teachings, that mortal is becoming immortal, and becomes an abode to the Supreme soul.
"Everywhere the treetops are fully flowered and the onus of those flowers is on the rise, though they are wholly embraced by climbers and their apices.
A householder, though embraced by many flowery desires, will stand out, with his own flowers of wisdom, should he be true devotee.
"Pleasing is this breeze, oh! Soumitri, and Manmadha, the Love God, prevails at this time, and prideful is this month with its fragrance, flowers, fruits and trees... all anew...
The appreciation of nature is said to be of divine nature, for the Divine creates the nature that itself is of Divine nature. The high crowned trees are the sessile teachers and the flowers and birds are mobile students, who always surround the teachers. Rama in search of some good teacher to convey his message to the captive Seetha finds some other great teachers of nature, but whom he cannot utilise for his purpose because they are sessile. He however praises them while remembering Seetha. The touch of Cupid is for the Rama, the Hero, and the touch of anguish in search of a good teacher is for the god incarnate.
"See this figuration of these forests enriched with these flowers, Soumitri! Outpouring is the flower rain, like the rain from rain-clouds...
Teachers rain flowers of wisdom like rain from clouds without any seeking.
"Also on those appeasing terraces of mountains there are many forest trees... speed of winds are swinging them to shower flowers onto ground... These are the flowers already fallen, about to fall, or still on the trees, but everywhere the air is playing with these flowers, see that Lakshmana...
The word patitaH also synonyms with morally fallen. The three states of flowers viz., fallen, about to fall and yet to fall are not just for flowers but also for those who are in the same state morally. With all of them the god plays in his kriida, liila . Presently god’s own attribute, namely the Air is playing with them, since air is the suutra , string, the thread of whole creation.
"The honeybees are displaced when the wind rapidly moved numerous branches of trees with full of flowers, and though displaced those bees are singing as though in accompaniment to the singing breeze...
The singing of honeybees or of the air amounts to the chanting of Sama Veda hymns at the sight of Absolute, i.e., Rama who now appeared in this environ.
"Breeze coming out from those mountain caves along with the high callings of lusty black cuckoos are making the trees to dance, and the air itself is as though singing as an accompaniment to that dancing...
The kokila is not exactly a cuckoo, for cuckoo gives out a two note call whereas the kokila gives out a single lengthy call with up and down of its tone, and also replies its imitative cooing of the humans. However it belongs to the same species of cuckoo. Here the 'air itself is singing' has the similitude with singing of Sama Veda hymns, which here is coming out of mountain caves, where the caves themselves are the abode of the hermits and sages, who sing Sama hymns. Later in the canto the monkey heroes also dwell in caves, and are equated with the pre-eminent teaches who always sing in the praise of God, which will be as good as singing the Vedic Hymns. Now the air emerging from the caverns of yonder firmaments is singing Sama Veda applauding Rama, the Divine.
"Entwined are the spires of trees when muchly moved by the air, thus the trees themselves seem to be entwined one with the other...
Entwined are the devotees in the devotion of their common Supreme.
"He, this breeze is thus a happy one for touch, carrying a coolant and the fragrance like that of the sandalwood, and this breezing is a merited one and a fatigue remover...
The fragrance gandha always synonyms with puNya merit. A flower emits fragrance without anybody’s rrequest and it is its merit. The flowers of grass are forbidden for worship, for they have no scent. And God is said to be sarva gandhaH sarva rasaH ‘He is all the fragrance, He is all the essence...' The appealing sounds of the birds are taken as the recitation of Sama Veda, the top of the trees is parama pada , the heavens, and the flowers are the knowledge-full seers, and the birds are the innate souls captivated in living beings. The flower is an essential item in the worship of any religion and in Maha Naarayana Upanishad we are told it to be carrier of moral merit unto god, like its fragrance that can be felt at a distance without any visible medium. According to; Maha Narayanopanishad Section Eleven, Hymn 1: yath˜ v®kÿasya sampuÿpitasya d¨r˜t gandhov˜tievam karmaõo d¨r˜dgandho v˜ti -- maha õarayanopaniþad || " Just in the same manner as the fragrance of a tree in full blossom is wafted by the wind from a distant place, the fragrance of meritorious deeds-- the good name that accrues from them -- spreads to a great distance [as far as heaven.] Thus the corollary of the teacher and the taught is also applicable here. The flowers are the teachers and their knowledge is fragrance, where the taught are the birds whose cooing is the chanting of Sama Veda. The birds, as the captivated souls, are seeking salvation in their chanting around the teachers i.e., flowers to communicate the same to god, with their fragrant knowledge. This enthrals the god, now Rama.
"Air is vacillating these trees in this honey scented forest... and the trees appear to be enjoying their fluttering dance and seem to be swinging their treetops to appreciate the singing of honeybees that are humming in accompaniment to this dance... on mountain-planes that are beautiful with fully flowered and pleasant tress that entwine the mountain peaks with their high treetops, and thus these mountains indeed liven up with these great trees...Air is moving the treetops fully covered with flowers to swinging and the coronet like honeybees have to swing around those treetops, thus these trees themselves appear to be dancing to be dancing and singing... Fully flowered are these Karnikaara plants all over with golden colour flowers at top and yellow coloured stems, and they look like men wearing golden ornaments on their upper body, while their loin cloth is yellow... This spring with the soundings of many birds, oh! Soumitri, is enkindling grief in me, for Seetha is disunited...
All the innate souls are required to be in unison with the Supreme Soul, and they are not to depart for the worldly illusions. Seetha's illusion to possess the Golden Deer chanced for her abduction, and thus disunited from Rama
"I, who am already pervaded by grief, am now well sweltered by the Love God, and this cuckoo that has happy calls is rather calling me down...
The hero hears the call of cuckoo as heroine's call. The God is listening to the same from the beings of nature, as a call for salvation. Rama, who has not heard any call of Seetha so far, which he will hear at the end of this canto, is in wait for such a call.
"This gallinule bird happily calling in the forest brooks is making me awesome with its calls, as the Love-god has already made me awestricken... Earlier when we were in hermitage, on hearing this bird’s call, dear Seetha used to call me to listen, and she herself was highly cheerful at this bird’s calls... Very many amusing birds of that kind are flitting all over on trees, bushes, and creepers emitting very many sounds... see them, Lakshmana... Well mingled are these female birds with their male ones, for which they are well admired by their own flock, oh! Soumitri, and such birds are calling gladsomely together with the pleasing humming of king-bees...
"At the shore of this Lake Pampa rejoicing are these birds in groups, and these trees loaded with the mating sounds of gallinule birds, and even loaded the callings of the male black cuckoos, are while inciting me they are inspiring love in me...
Prof. R. D. Ranade, the eminent professor of Indian Philosophies said that "Translations are always bound to be uncouth; they are like a heavy cart-load which moves slowly along..." So also Ramayana, whose text itself is a cartload, and the translations become many more cartloads. Much can be said in Kishkindha Kanda, for it comprises of many a derivative, which cannot be compressed and put together. The hero-heroine and the god incarnate aspects, together with some Indian philosophies included, are sufficient to become some more cartloads. The Hindu Love-god, Manmadha, unlike his European counterpart Cupid, has no body. At one time, Shiva burned Him down physically, for arousing lasciviousness in Shiva Himself. But Shiva makes the Love-god Manmadha to thrive without a physical body, at the request of Love God's wife Rati. Hence Love God is also called an anga = without, body. The bodiless nature and only the emotive responses in love are symbolical with the formless activity of romancing aroused by ananga or Manmadha, i.e., Love God. Alternately the word Manmadha not necessarily be taken as a noun, denoting the Love God alone. As a phrasal verb it denotes, mind, churning. mann; manas; madhaH – mannamsi mathate iti manmathaH... to churn. There is a platform called manas , below the subconscious level, and above sensory organs, which receives all the input from the sensory organs, which the manas separates, categorises, analyses and so on, and then sends to databank at subconscious level. Amara Kosha defines it as cittantu ceto h®dayam sv˜ntam h®n m˜nasam mana× || dhŸ varga and the separation is chittam, chetaH, hridayam, svaantam, hrit, maanasam, manH and this is not the composite mind, but a faculty of reason, what we generally call, a heart, a mind, a thought etc. Hence the lamentation of Rama is more churned out of his manas for Seetha, not just for amorousness, but for real love. And love, as per good old saying, is togetherness. Having lost that togetherness, Rama is pouring out his heart churned agony. Yet again, Rama the god indulges in those that are indulged in Him, and here his thoughts are constantly indulged in Seetha, his alter ego in heavens and on earth. In the Vaishnava mythologies, Vishnu incarnating on earth always looses his consort, Goddess Lakshmi and roams over to find Her. It is the same situation in narasimha incarnation. Goddess Lakshmi is a treasure house that can be abducted by the greedy, after which Her consort Vishnu searches and retrieves Her, for no one on earth can amass heavenly wealth. In Lakshmi tantra, the Vaishnava aagama text Lakshmi states that: aham n˜r˜yanŸ n˜ma s˜ satt˜ vaiÿõavŸ par˜ " I am indeed Naaraayanee [i.e. Lakshmi] the supreme essence of Vishnu..." [Lakshmi Tantra 3.1.] Hence, Seetha may not be taken as yet another princess from this viewpoint.
"The fire called spring season will burn me down with its fiery paraphernalia like the clusters of red flowers of hellebore that are akin to fireballs, the humming of honeybees that is alike the rustle of campfires, and the coppery red colour of tender leaves just sprouted that is identical to burning fire...
Vasanta or spring is a friendly season, and Kishkindha is a friendly place, [and Rama gets more friends in this place later,] but Rama's lifetime friend and supreme essence is missing. For god, this burning is the sensation or perception of energy as warmth shown by the devout nature, and its blessed souls. Shaiva/Shaakta traditions emphasises the power and majesty of the God, whereas the Vaishnava theory demands a heart pouring devotion to achieve the God's saving grace anugraha . Hence the lamentation of Rama as god is for the departure of his Shakti, i.e., Goddess Lakshmi, visualising all the nature and its component devotees he created, such as, trees, peacocks, birds, flowers, waters, mountains etc. All of this nature and its components are maddening Him for love from that Shakti.
This point of view requires some understanding of Vaishnava canons and some paancharaatra aagama expositions. The readers may find them in a great essay of Prof. Samjukta Gupta on Pancharatra, in a 'worm's eye view', [for she calls it that way,] in a book called Mantra . It is a collection of essays on the Hindu hymns by eminent Indologists like Frits Staal, Ellison Banks Findly et al, published by the State University of New York Press, State University Plaza, Albany, N.Y., 12246. These are published under their SUNY Series in Religious Studies, and this one is under the editorship of Harvey P. Alper.
For the hero in the epic, it is the want of warmth from the heroine. It may please be noted that if Rama addresses Lakshmana in the verse, it is a dialogue. Otherwise it is to be treated as monologue or soliloquy or aside or the character's heartfelt feelings, aimed for communicating to us, but not to Lakshmana alone. Not all the verses are spoken to Lakshmana. It is a kind of commixture of dramatics and narration. Here the lovelorn Rama views Ashoka trees as the arrow of the Love god, manmadha. The Love God has five arrows and they are:
aravindam aþokam ca c¨tam ca nava mallik˜
nŸlotpalam ca paðcai te paðca b˜õ˜ asya s˜yak˜× ||
nŸlotpalam ca paðcai te paðca b˜õ˜ asya s˜yak˜× ||
1.aravinda= a lotus [nelumblum speciosum], 2. ashoka= a flower of hellebore origin, 3. chutam= mango flower, 4.nava mallika= new jasmine, 5.neela utpala= blue costus, are the five arrows of Manmadha.
prathamam aravindam urasi paþc˜t aþokam adharayo× |
c¨taÕ þire navamallik˜Õ nayanayo× antata× nŸlotpalaÕ yat kiñcit
c¨taÕ þire navamallik˜Õ nayanayo× antata× nŸlotpalaÕ yat kiñcit
(1) Aravindam flower-arrow is hit chest (2) Asoka flower-arrow lips (3) mango flower-arrow head (4) new jasmine flower-arrow eyes; (5) blue costuses hits anywhere.
Their functions are: -
unm˜dana× t˜pana× ca þoÿõa stambhana× tad˜ |
sammohana× ca k˜masya paðca b˜õ˜× prakŸrtit˜× ||
sammohana× ca k˜masya paðca b˜õ˜× prakŸrtit˜× ||
The five states associated with each arrow are: -1.unmaada= maniacal state, tapana= fervent state, 3. shoshana= wasting away, 4. sthambhana= standstillness, 5. sammohana= stupifaction.
The Ashoka flower kills natual hunger, Jasmine desciccates, mango flower fades the colour, and lotusess causes criss-cross thinking, and the costuses incite the desire for suicide.
"And if she with slender eyelids on her eyes, decent hairdo, and a soft spoken one, Oh! Soumitri, if she is unseen by me will there be any purposefulness of my life? My dear Seetha has an enchantment for these enchanting woodlands bustling with koels up to their horizons, and Lakshmana, similarly enchanting is this vernal season to her...
"This fire of grief born out of the throes of love, and furthered by the attributes of spring season will swiftly burn me down in no time... As the one unable to see that lady but able to see beautiful trees the Love-god in me gains intensity... Now, that invisible Seetha is intensifying my agony, and this visible spring season, the remover of the touch of sweat too, is doing the same...
"Overwhelmed with the grief of worry about that deer eyed Seetha, such as I am, I am burnt down by this cruel vernal breeze of forests...
"And these peacocks that dance here and there are shining forth with crystal like windows on their plumage, when up-shoved by the wind...
The iridescent eye like spots on the back plumage of the peacock are said to be like a gavaaksha, go aksha cow, eye. There used to be cow-eye like ventilators on the walls of ancient house to permit the air to circulate. Even a single feather of peacock is called the eye of the peacock for its glittering eye like spot. Here the air is permeating these eyes on the plumage of peacock and making those eyes look like crystals. Thus the spring breeze is permeating anywhere, including Rama, causing a want for the togetherness with Seetha. Unlike other birds, the peacocks do not mate often and in open. It has some ritual like dancing and secret in its conduct of mating.
"Those peacocks that are surorounded by their peahens and convulsed in love are intensifying longing in me, who am already muffled in love-longing... See Lakshmana, on that mountain terrace this peahen longing for love is dancing at the nearby of her husband, that peacock... Spreading his beautiful wings and screaming as though joking, even that peacock is longingly running after his female... Definitely no demon has abducted that peacock’s ladylove, hence he is dancing with her in beautiful forests...Living in this flowering month is unbearable for me... Lakshmana, see the fondness even in those originated in animals, thus that peahen in her passion is following her husband...
"Had she, that broad eyed lady Seetha, not been abducted, she too would have followed me in this way with an ecstatic love... See Lakshmana, while these forests are abundantly weighty with flowers in wintry season these flowers are becoming futile to me... Though these flowers on the trees are exceedingly beautiful they are falling onto the earth wastefully, along with the swarms of honeybees hovering over them... These blithesome birds appear to be inviting each other in mutual consent, and they are melodious calling as they like, and this is causing love madness in me...
The calling of the birds in-groups suggests the harmonious prayers by the devotees, which is maddening the god to accord salvation to so many of them.
"Should this spring season be there too, where my dear one Seetha is living, she with her unrequited merriment will definitely be saddened like me... Definitely this spring season will not touch that place where she is... and even if this touches that place, how can that lady with black-lotus-eyes can possibly comport without me! Otherwise, even if the spring happens to be there where my dear is, what can that fine waisted lady do under threat by others?
"She in midst of her youth, eyes like lotus petals, also soft-spoken one is my dear one... and definitely taken by the spring she leaves her life... Indeed in my heart a strong notion is prevailing that the chaste lady Seetha will be unable to live separated from me... My thoughts of Seetha alone are well biding in me, and in Seetha also thoughts about me will always be abiding...
"This breeze carrying fragrance of flowers is though pleasant for touch and though coolish like snow, this alone is like fire to me as I am very much worried about that lady... By which breeze I always felt happiness earlier along with Seetha... that breeze alone is increasing anguish in me without Seetha...
"When Seetha was with me, then this crow flew into the sky and cawed much indicating Seetha's departure from me, and now sitting on a tree it is cawing agreeably indicating early arrival of Seetha... This bird alone, then roving in the sky indicated about the abduction of Seetha... and this very same bird will now lead me near to that broad eyed one...
"The boons and curses in Ramayana" is an exclusive subject and there are a variety of books on these subjects. So also, the prognostications are another subject. Special attention will be paid to the cawing of the crow, for Rama blessed the crow. A crow is said to have requested Rama to remove its ugly look. Rama instead of blessing the crow to look like a white-swan blessed it to be proficient in foretelling. The crow's cawing is for both good and bad omens, which even now is an accepted belief. If the crow roves over in the sky continuously cawing, it is bad omen. If it sits on nearby tree or wall and caws incessantly, it is good omen to get desired things or to indicate the arrival of dear ones etc. Such prognostications are available by way of bad dreams etc., at many places in Ramayana.
"Lakshmana, observe the appealing tonality of birds in the forest that calling out atop the flowered trees, that which is indeed furthering one's passion… That honeybee is quickly reaching these red flowers bouquets of Tilaka that are like his loved ones that are raising their faces with vigour…
Comment: The true devotee quickly grasps the nectar of knowledge from the teacher like the honeybee that quickly grasps the nectar of the flower, however vagrant the flower may be.
"To the impassioned ones that Ashoka tree is very much enhancing grief, and with its bouquets of flowers hustled up by the wind it is sanding as though to daunt me... Lakshmana, these mango trees bearing greenish yellow flower are appearing like men whose hearts are flirtatiously aroused, and who have creamed their bodies with greenish-yellow body cream…
"Oh, tigerly man Soumitri, see these Pampa's amazing forests ranges... and therein the nymphs are moving, hither and yon... See Lakshmana, these fragrant and propitious blue lotuses are everywhere in the waters, glistening like tender sun... This Pampa Lake is shining forth with its tranquil waters, that contain lotuses, blue water-lily's, and red lotuses, along with swans and water-birds that permeate it…
"Lotuses with the resplendence of tender sun enwrapping its waters, pollen grain pilfered by honeybees enwrapping those lotuses… with them this Pampa is beaming forth… This Pampa is always bedecked with the ruddy geese, amazing deep areas of the forest, and with water thirsty herds of elephants and deer, and with them it gleams forth...
There is a discussion whether Pampa is a lake or a river. There are two rivers in Karnataka State of India, one Tunga and the other Bhadra, at whose confluence it is called Tunga Bhadra. The Vijayanagara Empire built their capital Hampi at this place. The regional language Kannada uses ' ha ' for Sanskrit ' pa ' and hence Pampa is now called Hampi. Long before Vijayanagara dynasty, this place is ascribed to be Pampa, where the Kishkinda, the capital of monkey kings was situated. "The kingdom of Vanara or monkey race was in the north and west of Mysore, their chief city being Kishkindha near the village of Hampi on Tungabhadra..." Mysore and Conty Vol. I, page.178--Reie Vol. I pg. 146, and also in Bombay Gazetteer Vol. I pg. 142 of Dr. Bhandarkar. There are four copper plate inscriptions, dating around 3012 BC, at Shimoga District, Karnataka State, ascribing that Janamejaya, son of Parikshat makes grants to the Pampa area, because his great grand father Yudhisthara of Maha Bharata rested on the banks of Tungabhadra at this place. However there is a vast lake like formation at present day Hospet and Hampi in Karnataka State, where three rivers, namely Tungabhadra, Varada and Hagari and their tributaries etc., meet and disperse. This place is geographically at Long. 76°--78°, and Lat. 12°--16°.
"In the tranquil water the speed of wind is throbbing ripples, and the ripples throb the lotuses, thus the throbbing and rippling lotuses appear beautiful… That one with lotus-petal-like broad eyes, who always holds the lotuses dear...without finding that Vaidehi... to me my life is uninteresting...
Rama's tranquil heart is throbbing like the ripples in the waters, because the resident in that lotus like heart, Seetha is missing. Goddess Lakshmi sits in the lotus holding lotuses, like the pollen, and the vast lake of tranquil waters is the heart of Vishnu.
"Aha! Deplorable is the deviousness of Love-god, for he is causing reminisces about that graceful lady who articulates that gracefully, even if she is gone away and cannot be regained now... If this spring with its flowered trees is not going to deaden me... the Love-god is a possible one to tolerate, though now he came upon me forcefully... All those places or objects that were delightful ones to me when she was with me, and they alone are now becoming anguishing ones to me...for she parted from me…
"To gaze the petals of the lotus buds my sight is fascinated... and in them I perceive the pair of Seetha's bud-like eyes...Oh! Lakshmana...and they are alike thus... This breeze… let out from within the thickets of forests, breezing touching the pollen of lotuses, is reminding Seetha’s exhale, as such it is heart-stealing…
This verse is well explained by the ancient commentators in many derivatives. Some of them are:
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1] Rama wanted to take comfort in the breeze, at least. But that breeze itself is troubling him, because it is carrying the fragrance of the pollen of lotuses, which is like the fragrance of Seetha's breath. surabhi nishvashite dadatahtrishaam as in laxana shaastra . Exhale of the beloved bears a kind of fragrance, which is known only to her lover. Seetha also holds the lotus dear and every aspect of Seetha is lotus oriented and thus Rama's remembering of Seetha by seeing lotuses. [Ibid. satatam priya pankajaam - 4-1-67.]
2] Goddess Lakshmi sits in the middle of the lotus, which will be in the heart of Vishnu. As of now She is stolen and Rama could not avert it. Hence the lotuses are angered at the loss of their resident Goddess Lakshmi, are taking the help of the breeze to carry the scent of the pollen, which is akin to Seetha's breath, and invade Rama's heart, to regain their tenant. Then a question arises as to why Rama confronts the invasion of this spring breeze without going away from there. In reply it is said that this breeze is like Seetha's breath, and it is coming from out of the thickets of the forests. So she must be around and appear to him any moment. Regaining Seetha is prime ordeal than the invasion of the cool spring breeze.
3] Another way of putting this is: -- padma = Goddess Lakshmi; kesara - or - kesaraiH = affection, like fragrant pollen; samshR^iSTaH = carrying; vR^iksha antara vi nisshruta = tree of the Universe, within it, emitted; nishvaasa iva = uninterrupted breathe, like; siithaayaa = of Nature [Seetha the feminine, is symbolised with the whole creative Universe,] vaayuH = all-pervading ether [mythical]; manaH = [sins of] heart; haraH = stealing/obliterating one.
This is based on the ashwattha structure of the Universe.
1 ¨rdhva m¨lo'v˜k þ˜kha eÿo aþvattha× san˜tana× || 2-6-1 - ka÷hopaniþad
2 ¨rthvam¨lam atha× þ˜kham aþvatthaÕ pr˜huravyayaÕ ||15_1-3 - bhagavadgŸta
2 ¨rthvam¨lam atha× þ˜kham aþvatthaÕ pr˜huravyayaÕ ||15_1-3 - bhagavadgŸta
The roots of Aswattha tree [the Holy fig tree, Ficus Religiosa, meaning that shva = tomorrow; na stha = not there; the tree of the Universe that will not be there tomorrow, i.e., this Universe perishes, are inthe firmament and its stem, branches, and leaves spread upside down as this Universe. This is similar to the Igdrasil of Scandinavian mythology. Goddess Lakshmi sitting in Her Divine Lotus in empyrean abode exhales Her uninterrupted affection as the all-pervading ether, within the tree i.e., Universe, which is the life principle. When the created being is endowed with Her affection, but becomes a sinner, She recommends even that sinner tothe Almighty Vishnu for obliteration of his sins and to accord salvation. Hence Vaishnavites demand heart-pouring devotion to the Almighty, than indulging in earthly cherishing. This is termed as nirhetuka satata dyaa prasaara i.e., without any precondition the grace of Goddess Lakshmi always flows.
"Soumitri, see those flowered Karnikara trees with their tree-trunks on those southern hill-terraces of Pampa, they are highly splendorous... That one, that kingly mountain which is ornamentally impregnated with ores and minerals is exhausting much mass of wondrous dust with the colour of its ores, that is drifted by the wind's speed... On the mountainsides, Soumitri, all over fully flowered are the exquisite Kimshuka trees, while their leaves are hidden under those reddish flowers, and with them that mountain is as though aglow...
The mountains always have similitude with kings as they stand high and noble on the land. The Himalaya is King Himavant, the father of Goddess Parvati, Shiva's consort. So also here the Rishyamuka Mountain, where Sugreeva takes asylum, is termed as a kingly mountain and Rama has not yet known the name of this mountain. On this mountain there are coloured dust splashes hiding the greenery of leaves, and the flowers are luminous in red colour, all over. This is indicating that the Kingly Mountain Rishyamuka is inviting the other King Rama or Rama the divine, with an incensed camphor, that will be red in glow and emits coloured smoke. This is the mangala aarati , the auspicious camphor-torch deference offered to kings of deities.
"On the banks of Pampa these jasmines, water-lilies, red oleanders have grown up and they are now flowered that is wetted with the fragrance of nectar...
"The Mogra bushes, Sinduka, Vaasanti are well flowered. Maadhavi, flowers are also fully fragrant, and everywhere there are bushes of Jasmine... Charming are the saplings of Bilva, and Madhooka, and plants like Vakula, Champaka, Tilaka, Naaga trees are well flowered.... Padmaka plants are well flourishing, and like that Neela, Ashoka are also flowered... trees on the mountain terraces namely Lodhra trees are brownish like lion's mane...
"The trees of Alangium, Kurntaka, Poornaka, Devadaaru, and also the Mango trees, and like that Patala trees, and the trees of Mountain ebony are flowered... Muchukunda trees, also Arjuna trees are seen on mountain terraces...Date palm trees, Uddaalaka trees also... like that the Shiriisha tree, simshupa trees, and dhava trees... Silk cotton trees, palaasha trees also, like that are red mehandi trees, thus are Tinisha and Naktamaala trees, sandalwood trees, spandana trees are all thus well flowered... Flowered are the trees like hintaala, tilaka, and naaga trees, and they are enfolded by the flowered climber-plants at their apices...
See the splendorous trees of Pampa here, oh! Soumitri...their branches bestirred by wind and bend onto other trees, as though these trees are nearby and within the reach of climber-plants... thus the climber-plants passionately bear upon those trees, like the doting of passionate women...
"And the breeze is perhaps unhappy by savouring only one kind of nectarine aroma, hence it appears to be gliding from tree to tree, forest to forest, mountain to mountain... while going from tree to tree, mountain to mountain, forest to forest... Some trees are full with flowers whose nectar is fragrant, and some shine forth with dark colour as they are enveloped with buds... And the honeybee on assessing each of the flower as 'this one is pure... this one is delicious... and this one is well bloomed...' is plunging into them... On plunging into the flowers that nectar-avaricious honeybee is again coming up, and quickly going elsewhere in the trees on the banks of Pampa...
"These clusters of flowers that have fallen on their own are spreading out like a bed of flowers laid on, with them the ground appears to endow comfort... On mountain slopes varied flowers are spread out, with them the colour of diverse mountain slabs is rendered into yellow-red hue... Soumitri see the bloom of flowers in spring after winter, as if the trees have indeed bore the flowers in competition with one another...
"The drones of honeybees among the trees with flowered treetops appear to be the talk of trees, and the swinging branches of trees appear to be their invitational gestures to one another, thus those trees look highly attractive... Entering the blessed waters this bird, partridge, is rejoicing together with his female, kindling desire in me too...
The question of self-control of Rama in indulgence is discussed here. Rama's libido is not expressed after the abduction of Seetha, until his entry into the area of Pampa or its forests. Here, in these surroundings of Pampa, the spring season is at its height and the nature is adding fire to his fuelling desire. What anyone can do but to lament about his unconsummated desire? That too, when Manmadha, the Love God, assumes the charge of this particular Chaitra month, or spring season, it is impossible to play-act celibacy. For more details about such a condition, Gosvami Tulasi Das is perhaps the best poet to narrate in Ram Charita Manas, at Doha 73 to 76 of Baala Kaanda. Narrated in there is, that the saints and sages lost their loincloths, chastity belts peeled off on their own, and entire social order went topsy-turvy, when Manmadha took charge of the Universe for only a few moments, to kindle Shiva's love towards Parvati. As such the nature at Pampa itself has become a love god to Rama, to pour out his passion for Seetha.
"This sort of heart pleasing nature is also available with River Ganga, and that alone reasonably signifies the popularity of River Pampa in the world...
Mahesvara Tirtha records the meaning of this verse in another way. "If this sort of love kindling atmosphere is there to River Ganga, it would have been the world's best environ..." But River Ganga is a Holy one and this environ cannot be there. This stanza signifies that Pampa is a river but not a vast lake, and all these narrations of longing epitomises the longing for a true friend like Sugreeva or Hanuma, or for Rama's life-mate Seetha.
"If that devot lady Seetha is found, and also if we were to stay here only, I neither think about Indra's throne in Heavens nor Ayodhya's throne, which is like Indra's throne on the earth...
The word shakraaya is in Dative case, meaning that the throne of Ayodhya is meant for an Indra-like ruler on earth, and qualifies for a demonstrative adjectival expression in its adjacency principle. As such Rama is pondering over negating the kingdom, i.e., the Rajya Lakshmi, in comparison with Seetha, who is his Bhaagya Lakshmi. Kalidasa, in Raghuvamsha, depicts what this Bhagya Lakshmi has to say, when Rama, basing on some satirical remarks of his lowly subject deserts Seetha.
upasthit˜m p¨rvam ap˜sya lakÿmŸm vanam may˜ s˜rthamasi prapanna× |
tad˜spadam pr˜pya tay˜ti roÿ˜t soýh˜ asmi na tad bhavane vasantŸ ||
raghuvamsha, XIV.63
tad˜spadam pr˜pya tay˜ti roÿ˜t soýh˜ asmi na tad bhavane vasantŸ ||
raghuvamsha, XIV.63
" Earlier, you refused the kingdom-fortune, [Rajya Lakshmi,] and came to forests, where I was with you. Now that, that kingdom-fortune, Rajya Lakshmi winning your affection, is jealous of me i.e., Bhagya Lakshmi, and she does not let me live in your palace.
"Nay... if I were to take delight this way in these pleasant green meadows along with her, there will be no worry to me... nor interest in other things... Indeed these beautifully leaved and variously flowered trees are maddening my heart as I am without that lady Seetha in this forest...
"See the cool water of this Pampa Lake, Soumitri, filled with blue lotuses, and with ruddy geese well moving in, and well venerated by the partridge birds...Well filled with waterfowls, curlew birds, and adored by great animals, this Pampa glistens much with pleasantly calling birds... Enkindling passion in me, are these umpteen gladdened birds, reminding me of my dear one who is in the mid of her youth, moonfaced, and with the radiance of lotuses in her eyes...
"See that female deer along with male deer moving there and there on those wonderful mountainsides... and at me, who am weaned away from such a fawn-eyed lady Seetha... and such as I am, my heart is further agonised on seeing these wide-eyed deer, and for not seeing her, the wide-eyed Seetha...
"If only I can see that lady on those spectacular terraces filled with impassioned bird groups with much ado, then there shall be peace for me... I live along for sure, Soumitri, if that slender-waisted Vaidehi basks in this benignant breeze of Pampa along with me... "Lakshmana, the breeze from the greenswards of Pampa that carries the fragrance of lotuses including that of red lotuses is an auspicious one, an eliminator of melancholy, and those that adore such a breeze are fortunate ones...
Another rendering is: padma red lotuses', sougandhika of costuses, vaham = fragrance carrying, i.e. carrying the fragrance of many flowers as though in a garland of flowers on its chest; shivam pure, uncontaminated breeze, i.e., the first breeze of the season. dhanyaaH fortunate, sevante those that await and adore. Those couples that await this first breeze, emerging from the gardens of Pampa Lake, carrying fragrance of many a flower, like that of a garland of flowers, are fortunate.
"That youthful, lotus-petal eyed beloved of mine, that Janaka's daughter... how can that helpless lady bear her lives without me... What sort of well-being can I say to that virtuous and truth speaking King Janaka, if he enquires about Seetha's well-being among hosts of people?
Seetha is an unusual princess by birth. Winning her hand in marriage is unusually preconditioned by King Janaka with the lifting of Shiva's bow, which none else could do than Rama. Having won Seetha's hand in marriage, but lost her in the forest, will be ridiculous. Rama reflects here as to how his father-in-law King Janaka would lookdown Rama for not protecting his daughter Seetha.
"She who accompanied me, an unfortunate one whom his father sent to forests, taking up a virtuous course... now where will be she, that ladylove of mine, be abiding... Whose kingdom is forfeited, and whose soul succumbed to the circumstance at the time of exile, but she accompanied suchlike me, and Lakshmana, without her how I can I live on in desolation...
"She who has a pretty and beaming face with lotus-like eyes, that is fragrant, auspicious and scarless, and not seeing such a face my mind is as though sinking... Lakshmana, when can I hear that conversation of Vaidehi that will have smiles and wits in between... wisdom wise pleasing, friendly and unique one in its own way...
"That youthful and decent lady though succumbed to suffering in forests used to look as though got rid of her sufferings, and as though gladsome woman, and she used to speak to me, one smitten by her love, very fondly... What can I say in Ayodhya to that kind hearted lady and my mother Kausalya, oh, prince Lakshmana, when she asks ‘where is she, my daughter-in-law? And how is she? '
"Begone! Lakshmana.... you may see Bharata, that affectionate one for his brothers... I may not be able to live on leaving off Seetha... isn’t so!" So said Rama to Lakshmana.
To that great-souled Rama who is bewailing that way like a waif, his brother Lakshmana said these appropriate and infallible words.
"Oh, best one among men, please control yourself Rama, let safety betide you.
Do not lament, the intellect of your kind of unblemished souls does not become languorous... Recollect the sadness caused by the departure of loved ones, and it may please be forsaken.
dur anvaya - wrong parsing of words in verse
Please refer to verse sectionm for exact wording. The above is the wrong orientation of words used in above two verses. While the word-to-word translation of Ramayana is rare in print medium, the prose versions are giving meanings with such orientation, and they will be usually found in almost all printed books. The above suggests that Lakshmana is asking Rama to forget Seetha, which is meaningless. The following is said to be the reasonable orientation. Other words being same, the rest are:
priya jane= in dear, ones; sneham smR^itvaa= fondness, on remembering; iidR^ishaanaam= for this kind of; a + kaluSa atmaanaam= of un, blemished, souls; matiH mandaa na bhavati= intellect, languorous, will not, become; viyogajam duHkham tyaja= by separation, caused sadness, leave off.
"On remembering the fondness for dear ones, intellect of your kind of unblemished souls will not become languorous. Leave off the sadness caused by separation.
Such wrong orientations of words used in verses will be found in other verses also, because printed books are carrying them forward, and they need correction by some pundits who can kindly spare time and effort. The above correction is per courtesy of : Pt. Paturi Sitaramaanjaneyulu
em forward, and they need correction by some pundits who can kindly spare time and effort.
With the embrace of too much of friendship of the water-drenched wick with oil, even that water-drenched wick burns in the lamp...
"If Ravana goes to the netherworlds, or still deeper worlds from there, oh my brother, still he will not live, Raghava... Let the emplacement of that sinning demon e obtained... and then he either cedes Seetha or enters into his own doom... Even if he enters the womb of Diti along with Seetha, and if he does not give away Seetha, even there I wish to slay him,...
Please refer to Ch 45- 46 of Bala Kanda of details about Diti and someone entering her womb.
"May you rejuvenate and be secure, oh, revered one, cast-off your pathetic mood... result of purpose will be lost indeed, for the endeavourers without a try, thus nothing can be regained by them... Vehemence is might, oh, noble one, there is no superior might than vehemence and to him with vehemence there is no impossibility in the world,... even the slightest... Vehement men do not regress in deeds, and taking hold of vehemence alone we regain Seetha...
"You leave off this enclosure of ardency and pushback that compassion ... you are not able to know your great and controlled soul...with these thoughts of self-pity and fondness...
Thus addressed by Lakshmana, then Rama whose conscience is marred by emotions, got rid of pity and fondness, and acquired courage, to perform the deed demanded of his incarnation.
This reflects the saying of Bhagavad Gita gataasun agataasuumscha naanu shochanti panditaH... Lakshmana repeats the same words in Yuddha Kanda, the Book of War, chapter 83, verse 43, when Rama laments on receiving information that Indrajit, the son of Ravana killed Seetha. Here the word shoka ' stands for pity and moha stands for fondness, and god has these two basic attributes towards His creation. Thus the pity and fondness of god is now aimed at releasing the innate soul, namely Seetha, from the captivation.
He that inestimable valiant Rama strode forward those areas of charming Pampa Lake, with the charm of wind-flopped trees, getting rid of grief. That great one Rama on observing all over quickly, all round the forest with its brooks and caves, and reviewing with Lakshmana, though agonised at heart that anguished one travelled on.
While that great soul Rama is walking ahead, that great souled Lakshmana whose stride is also like that of an elephant, and whose deeds are agreeable to Rama, vigilantly protected Rama with an un-despaired mind and even by his virtue and strength.
He who is the chief of Vanara-s, who moves about Mt. Rishyamuka, while he is meandering thereabout he happened to see those two who are so amazing for a look, namely Rama and Lakshmana, by which he is so frightened that he is petrified. On seeing those two Rama and Lakshmana who are advancing his way, he that great soul who is a tree-branch animal, and he who strides like an elephant, derived profound agony that muffled him in worry, and he is engulfed under the weight of his fear.
Here Dharmaakuutam depicts this: [Font size can be enhanced under View menu]
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tatastu samastalokarakÿaõakÿamakÿitipatilakÿaõalakÿitau karakamalag®hŸtakanakamayaþar˜sanau parikupitaviÿadharanikara- sad®þaniþitaþarabharabharitaþaradhivilasitavipulabhujaþikharau uddh®utap®uthulam˜Õsalamas®uõ˜yatabhujadaõýamaõýitau svaparigraheõaja÷˜valkayorapisp®uhaõŸyat˜sampadakau gandhasindhuramantharag˜minau apr˜k®utal˜vaõy˜valaðk®t˜raõyau ap˜ðgaþobhit˜raõyausamupasthitak˜ruõyau sarvasattvaþaraõau mah˜vŸr˜gragaõyau sukumarau nirŸkÿyakiñcidapisañcalitah®daya× sañcitaikamatyai× sahacaturbhiram˜tyai× vipulabal˜valiptabalŸmukham ®þyam¨kam adhivasan samagraguõanidh˜nam sugrŸvon˜ma v˜naralok˜dhipo vilokay˜m˜sa
This is for the entrance of Rama and Lakshmana into the life of Sugreeva.
On seeing those magnificent two, Rama and Lakshmana, the monkeys are frightened and fled towards the pious hermitage of Sage Matanga, which has an inland that is always adored by monkeys for it is consolatory and sheltering them.
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Endnote
Comment: This episode is a construct on the hymn at 1–4–3 inBrihadaaranyaka Upanishadic which is as below: ––
savai na rame | tasm˜t ek˜kŸ na ramate | sa dvitŸyam aicchat |
sahait˜v˜n˜sayath˜ strŸ pum˜msau sampariÿvaktau |----tata×
patiþca patnŸc˜ bhavat˜m ---tatomanuÿyo aj˜yanta---B®had˜raõyakopaniÿad---1---4---3
sahait˜v˜n˜sayath˜ strŸ pum˜msau sampariÿvaktau |----tata×
patiþca patnŸc˜ bhavat˜m ---tatomanuÿyo aj˜yanta---B®had˜raõyakopaniÿad---1---4---3
God is said to take no delight in Himself alone, and He desired another.He was like an embraced male and female. Man and wife. Hence He felled His body to become two… and from thereon humans originated…Brihadaaranyaka Upanishat 1–4–3.
The lustful words of Rama are to be construed as pure pleasure forhaving Seetha at his side, as a longing to have His first creation with himself. This is for deifying Rama as incarnation of Vishnu. All the Ramayana-s or Purana-s which deal with the episode of Rama’s reaction on seeing Pampa Lake have the same import. In Skanda Purana there is yet another instance stating that Rama gave curses to such lusty components of nature, for his lust is not satiated. It is as below: –
vaimukhyam gandha phaly˜stu bhramar˜n aþapat prabhu× |
kok˜n niþŸdheviþleþam pikam anya vivardhanam |
candanam sarpa nilayam v˜yum sarpa aþanam tath˜|
jyostn˜m ka¹aðka sañcchann˜n˜m þaþ˜sa raghu nandana | skandapur˜õa
kok˜n niþŸdheviþleþam pikam anya vivardhanam |
candanam sarpa nilayam v˜yum sarpa aþanam tath˜|
jyostn˜m ka¹aðka sañcchann˜n˜m þaþ˜sa raghu nandana | skandapur˜õa
"Champaka flowers [Hindi: Mogra; Telugu : Sampega; Botanical : Michelia champaka] are not to be touched by Honeybees, chakravaaka, [water–birds, ruddy geese, know for their inseparable swimming] be separated in midnight, Kokila birds [Blackcuckoos] be grownup in other’s nests [i.e., in crow’s nest] Sandalwood trees become shelters to snakes, the breeze [that is cool and incited Rama’s thoughts about Seetha,]shall become food of snakes… thus cursed Rama, in his anguish about his separation from Seetha…" Skanda Purana.
Thus, this is the 1st chapter in Kishkindha Kanda of Valmiki Ramayana the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 2
| Hanuma, the Marvellous Monkey of Ramayana is entered in this chapter. The very first assurance given by Sage Valmiki through Hanuma, to one and all is, "Be Fearless..." Even today that assurance of Hanuma is ruling high on the Hindu psyche and Hanuma is to be remembered in any event of fright. |
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On seeing them the wielders of best weapons and audacious ones, two brothers and great souls, namely Rama and Lakshmana, Sugreeva became ambiguous. Distressed at heart that foremost monkey gazed blankly in all directions and he did not remain at any one place. Sugreeva has not even made-up his mind steadfast as he is very much frightened, and his heart is really sunken. He that righteous Sugreeva considering his own strength and weakness is much agitated, and along with all the other monkeys too are frightened. Then that cheif of monkeys Sugreeva with much dreadfulness said this to his ministers.
"Here they come wearing jute cloths and move about in this impassable forest deceitfully, definitely Vali must have dispatched them..." Then on seeing the great archers Rama and Lakshmana the ministers of Sugreeva have gone from that mountain terrace to another high-peaked mountain.
Then the group-leaders of monkeys quickly arrived as they fled, at that lofty monkey group-leader Sugreeva, the chieftain of monkeys, gathering around him there they stood at his nearby. Thus they reached to one course of return, after hopping from one mountain to the other, shuddering mountains and even thir peaks by their trample in hastiness. Then all of the tree-branch animals, who are great in their strength, have wrecked down the well-flowered trees that are clumped in that forest on that mountain by their swinging.
While those best monkeys hopped everywhere they have frightened deer, wildcats and tigers on that great mountain. Then the ministers of Sugreeva, assembled on that best mountain and gathered around the chief of monkeys Sugreeva, and all stood with their adjoined palms.
Then Hanuma, the ablest sentence-maker, said this sentence to Sugreeva who is dismayed with fear doubting Vali's mischief.
"Perplexity be warded off... all of you discarded that great fear from Vali or his cruelty... there is no scare from Vali here on this best mountain, for it is Mt. Malaya...
Comment: This opening assurance by Hanuma to 'ward off any perplexity...' may be noticed. These statements and deeds are befitting to the fame of Hanuma to ward off any evil force. The sanctity of this mountain and a no-entry to Vali at this place is explained in next few chapters. This vaali kR^itaH and vaalikR^ite are two renderings, where, valikR^itaH is in the present context is for the arrival of Rama and Lakshmana, and vaalikR^ite, is for that which Vali has done previously. In either case, there is no fear on this Mt. Rishyamuka or also called Mt. Malaya, because Vali cannot step on this mountain due to a curse.
"By whom you are bewildered at heart and running away, oh, the best monkey Sugreeva, I do not see that cruel-looking, cruel Vali here... From whom your fear is spurted, oh, gentle Sugreeva, that elder brother of yours, who is an evildoer and the one with harmful intent... that Vali is not here. Therefore I perceive no fear from him...
"Aha! You made a monkey of yourself, oh, monkey, and you feel small, thus you are not able to stay firm in your mind by that fickleness, and your monkeyshines is clear by it... Keep your intellect and wisdom firm, and express all your intents rightly in your body language in all your undertakings... certainly, a king getting into unintelligence cannot command all his subjects...” So said Hanuma to Sugreeva.
Sugreeva thus hearing entirely to all the propitious words of Hanuma spoke to Hanuma this opportune sentence, positively.
"Lengthy are their arms, broad are their eyes and they are the wielders of arrows, bows and swords... and on seeing them, to whom there will be no scare? These two are like the sons of some divinity...” Sugreeva thus spoke to Hanuma. I presume these two... those best of men are abetted by Vali to assault me... for, the kings like Vali do have many friends and trusting them absolutely is an unpardonable mistake...
"By men the enemies are to be assessed... for, they move in disguise and distrustful enemies will trounce the complacently self-assured ones that relax in their own self-confidence on any possible occasion... In exploits Vali is an ingenious one... and the kings will be observing many aspects of their enemies to eliminate them... and they the kings are to be known even by ordinary people...
"Begone to them oh, monkey Hanuma, in a commoner’s form, for your monkey-hood is distinguishable by Vali's agents, and know the intentions of those two by their conduct, by their semblance, and by their conversation, as well...
"Aim at their concepts and if they are pleasant-hearted, duly create confidence in them by conducting yourself, and also commending them again and again... oh, best of monkeys, Hanuma, set their face towards me alone in a compassionate manner, and you inquire about the reason of their entering this forest alone... of those bows wielders...
For this prahR^iSTa manau yadi, this is said to be the text of Govindaraja, whereas the still ancient manuscripts read this as duSTa manasau yadi, evil-minded if... because Sugreeva's suspicion is not yet ameliorated, and he still views them as evildoers. For the first compound, mama abhimukham eva sthitvaa some said the meaning that Hanuma should stand with his face facing Sugreeva while talking to Rama and Lakshmana. Sugreeva is now on Mt. Rishyamuka and Rama is somewhere at a distant place to where Hanuma takes a flight later. Then keeping Hanuma's face towards Sugreeva, rather than towards Rama and Lakshmana, is appearing to be an uncomfortable position. For this some old translations say, shitvaa keep them, position them towards my friendship and me.
"You shall know whether those two are clean at heart or otherwise, or about their evil-mindedness or otherwise by conversation...” Thus Sugreeva said to Hanuma.
Thus this way ordered by Sugreeva, the king of monkeys, Hanuma, the son of Air-god made up his mind to go there, where Rama and Lakshmana are.
That marvellous monkey Hanuma agreeing for the words of that inaccessible and very much frightened Sugreeva, and on respectfully replying him saying that, ‘I will do accordingly...’ proceeded there where that highly mighty Rama is there along with Lakshmana.
Thus, this is the 2nd chapter in Kishkindha Kanda of Valmiki Ramayana,the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 3
| Hanuma, at the behest of Sugreeva, approaches Rama and Lakshmana in the guise of an ascetic. The reason to change his original form to that of a sanyasi is that, the intruders in this area Rama and Lakshmana appear in a self-contradictory personage. By their body built, striking features, wielding armoury they look like kings or emperors. But when it comes to their dress and hairdo, they are almost like hermits. Sugreeva is well aware of political milieu and enemy's tactics, and thus asked Hanuma not to approach them in his original monkey form in earlier chapter. Equally well, Rama and Lakshmana doubt the entry of an ascetic i.e., Hanuma in that guise, into this uninhabited place, and they wait cautiously till Hanuma reveals himself. From here up to Sundara Kanda, Hanuma's words and actions are weighted, and need an in-depth study. In this episode, what all Hanuma says is drawn from scriptures and political science, and what all Rama analyses Hanuma, by way of Hanuma's expressiveness, is relevant to scriptures, i.e., Veda-s. In mythology, Hanuma is taken as the veda vedaanga paarangataH, knower of all Vedas, and their subsidiary scriptures, nava vyaakarana panditaH, scholar in nine schools of grammars, buddhimata variSTaH , cleverest of the clever. He is the supreme scholar, teacher, and the cleverest. |
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Mindful of the words of noble-souled Sugreeva, Hanuma took his flight from Mt. Rishyamuka to where Raghavaa-s are. Casting off his monkey's semblance Air-god's son Hanuma attained the persona of an ascetic, for that monkey is incredulous in mind about Raghava-s.
Sugreeva doubted Rama and Lakshmana to be the mercenaries sentby his elder brother Vali, for kings of that nature will always be on hunt for their enemies. Hence he ordered Hanuma not to approach them in his original persona that is of a mighty monkey, c.f. 4-2-24. This is the reason why he chose the form of ascetic, thinking that nobody tells a lie to an ascetic, and thus he wanted to gain information in an ascetic’s form, but futile is his effort. Rama or Lakshmana will go on listening to what Hanuma says, without any reply. Hanuma himself is vexed at their silence and he has to come out of his guise to reveal his original form, as at 4-3-19.
Then on nearing Raghava-s that Hanuma voicing softly and well pleasingly like an obedient one, that best monkey befittingly hailed, greeted and praised those two valiant ones. The best Vanara Hanuma spoke soft-wordily, as desired by Sugreeva, to those candidly resolute ones, on making reverent obeisance to both of them.
"You two look like kingly saints, or deities by your build, ascetics with blest vows, but with ideal complexions... how come you arrived at this countryside scaring the herds of animals and other inhabitants of this forest...
"You mighty ones you are watching the trees grown on the banks of Pampa from all over, and owing to your presence on these banks you make this river Pampa with its propitious waters to shine forth... but you with your golden hue appear as courageous ones, yet you sigh over repeatedly, you wear jute-cloths, yet you look mighty shouldered... who are you that distress all the beings in this forest...
"Dauntless, bold and brave are you with sharp glances of lions, wielding bows like that of Indra's bow you are the real enemy destroyers... glorious, splendid, and even impetuous you appear like Sacred Bulls... elephant’s trunks are your arms... and you foremost among men are self-resplendent... This lord-like mountain is effulgent with your effulgence, you two look as kingdom-worthy, or worthy divinities, but how you have reached this countryside now...
"Eyes of yours are like fine lotus petals, are you superhuman... nay, you wear tufts and braids, are you some undaunted human ascetics... nay, you look clonal, are you from some world of gods... nay, you are on earth, does this earth have a chance to receive Sun and Moon on her by her fortune... nay, are you some broad-chested deities in human form... lion-shouldered, very vehement and vigorous like Sacred Bulls... who you might be...
"Also lengthy are your hands, and spherical are your shoulders similar to clubs... they are worthy for decoration with every kind of ornament, for what reason they are undecorated...
Here in the verse plural number is used for hands, aayataaH, baahavaH, parighaaH, whereas so far, dual number, dvivachana is used to describe any two. The ancient commentators take this as many hands, more than two, as opposite to other dual numbered wording. For this it is said that since Lakshmana is a right hand to Rama, Hanuma sees a three-handed god in Rama. But Hanuma is talking to both Rama and Lakshmana; there shall be two deities with two hands each. The accepted phenomenon is that, Hanuma as a true devotee has seen the fourhanded Vishnu in Rama. This is according to Govindaraja. Next, the arms of Rama are of protective nature to the friendly ones. aayaataaH, lengthily ones - they can be stretched to any extent, and on the other hand, anything can depend on them, as in yopaam aayatanam veda... and this su vrittaaH, round like the serpent's hoods, or body builder’s clubs, is to tell that no one can near them. Thus, the spherical universe can depend on the spherical shoulders of Rama. Thus Hanuma is reminding Rama of his wild-boar incarnation where the whole world is lifted on his snout from waters. The word parighaH, is to say that those spherical shoulders can remove difficulties of those who adore them. The parighaH in simple terms means, clubs, bludgeon, or ancient dumbbell unlike the present day dumbbells of gym, but the word is deciphered to be pari gha fully, removing, or fully, falling to one's lot. That is, here these shoulders are mighty to eliminate Vali and these hands if shook by Sugreeva in friendship, Sugreeva's miseries will be removed completely.
"I deem that each of you are the choicest one to protect the earth adorned with Mt Meru and Vindhya range, and with all her oceans and forests... And these awesome bows are polished with odd things are smooth, and they are brightening like the gilded Thunderbolt of Indra. Full with hazardous, life terminating, fiery snake like sharp arrows are these quivers, admirable in their appearance... Dazzling are these amply wide, broad and gilded swords like the snakes just released from their moults...
"When I have been talking to you this way, what for you don’t speak up... one named Sugreeva, somebody virtuous and worthily one among monkeys is expelled by his brother Vali, and he is roaming all over the world sorrowfully...
A monkey cannot be teased this far, for it will show its teeth, if exceeded. Hanuma is vexed with their silence. So far he has been talking all flattering words, which he has drawn from many scriptures, i.e., scriptures. Their apparels and hair tufts are like those of sages and hermits, along with their self-contradictory resemblance as would-have-been emperors, and their mighty weaponry, and every other thing he said are the quotes from lakshana shaatra, the scripture that prescribes the qualities of great emperors. This is what the other two listeners are assessing about the questioner also. In the midst of this unpopulated thick forest, some ascetic comes in, talks at length, that too without offence to the scriptures, is the doubt of those two brothers. This particular questioner is not definitely any ascetic or sage, because he is roaming in deep forests, rather than around some villages where he may get some charities. And also that, generally ascetics will talk, only when they are talked to, but this one with some purpose behind, is almost pestering to reveal the identity of the intruders. Hence the brothers took Hanuma to be another demon or anyone sent by somebody, for they already knew about the Vali-Sugreeva episode. Apart from this, Rama is following his own Imperial protocol of assessing the person approaching on his own, who is talking like this one, and who has high knowledge of all the scriptures. This analysis, Rama gives to Lakshmana after a few more verses. For now, Hanuma had to yield to high resistance from those two brothers, and is going to reveal himself, with a come-what-may attitude.
"Delegated by that great soul and the king of important monkeys Sugreeva, I have come here and by name I am Hanuma, another Vanara... He that righteous Sugreeva is desiring friendship with you two, and know me as a monkey and his minister, the son of Air-god... I had to come here from Mt. Rishyamuka in an ascetic’s form only to appease that Sugreeva, and I can wend my way by my will, and wear any guise as I wish..." Hanuma said so to those brothers. Saying thus to those valorous Rama and Lakshmana, Hanumaan, the sententious wordsmith, spoke nothing further.
Hearing all those words said by Hanuma, that illustrious Rama is well pleased facially, spoke to his brother Lakshmana who is standing at his side.
Again Rama is following his imperial protocol. As an emperor he does not enter into any direct conversation with envoys or ambassadors. Later Rama asks Lakshmana to conduct the dialogue with Hanuma. This is said to have another reason. Because Lakshmana is another wordsmith, equalling Hanuma by way of his knowledge in scriptures, Rama assigns that duty to Lakshmana. Now Rama's analysis of this envoy's knowledge, thereby gauging his master's virtuousness, is made know to Lakshmana in the following verses.
"He is the minister of that noteworthy soul and king of monkeys, Sugreeva... whom alone I cherish, but he himself has drew nigh of me, on his own... Soumitri, with this minister of Sugreeva, the knower of sententiousness and a pleasant worded one, and one with friendliness you exchange pleasantries with that enemy destroyer Hanuma...
The word arindamam meaning ‘to the enemy destroyer’ is to pertain to Lakshmana as oh, enemy destroyer, because Rama has not yet concluded on Hanuma's epithets. In Chaukambha version, in Gorakhpur version and in Eastern versions it is arindama , in vocative case only, but Baroda and Tokunaga versions and some more have this as arindamam, objective case. Similar usage can be found in this chapter at 4-3-36, vaajyaj~naH, vaakyaj~nam etc.
"Nay...the non-knower of Rig Veda, or the non-rememberer of Yajur Veda, or the non-scholar of Saama Veda... can possibly, or truly speak this way...
From hereon Rama's analysis of Hanuma is depicted. In Rig Veda every letter has too many phonetically deflected variations, in many ways to mean many things. It is practically impossible to contain that knowledge, unless the recitalist has complete control over it. Hence the word, viniita , 'well trained' is used. In Yajurveda many anuvaaka-s or passages occur recursively, with different utilisation. Remembering not to mix one with the other is a difficult process. Hence the recitalist has to have enormous remembrance. In Saamaveda the pitch and duration of the rendering is of high importance, as such it requires a scholarly bent to control vocal notes. The three words, vinaya, schooling; dhaaraNa, remembrance and vedana knowledge are required to each of the above Veda-s. Atharva Veda, on the other hand, has no recital performance other than the above. Hence, it is said, is not quoted by Rama. Hanuma said 'you two are eligible to rule the earth' as at 4-3-15, which tantamount to the quote brhamaa vaa idam ekaeva agra aasiit... from Rigveda aitereya. Next he said that you are deities inhuman form at 4-3-13, which has its bearing on the Yajurveda quote ajaayamaano bahudhaa vijaayate... Then Rama is said having lotus-petal like eyes, at 4-3-11, taking clue from cChandogya of Saamaveda, myathaakapyaasam punDariikam evaakshiNii.... Hence these utterances of Hanuman are said to have direct base in the Veda-s.
"Definitely grammar is severally and comprehensively learnt by him... and though much is said by him not a single word has gone amiss of verbiage...
Earlier Vedic knowledge of Hanuma is analysed. Now his knowledge of grammar, the essential part of Vedic learning is analysed. Without the knowledge of subsidiary scriptures of Veda-s, like, vyaakarana, nirukta, sikhsha,chandas , the study of Vedas and its ancillaries itself is futile. Reading and reciting the Vedic hymns is of no use in practical life, for the knowledge learnt thereon is to be implemented in society. A simple recitalist is known as chaa.ndasa orthodox fellow, while the user of that knowledge for the good of society is vyavahaarta practical fellow. Hence Hanuma is implementing the grammar and training received originally as a Vedic scholar, because he is a practical one.
"On his face or eyes, or on forehead or brows, or on other faculties of expression no fault is found...even at the least...
Now the behavioural niceties of a Vedic scholar are being analysed. The siksha part of Veda-s imposes certain rules while reciting the hymns. There will be some paaTaka athama-s, Reciters, the worst. The following verse elucidates the skills of such worst reciters.
gŸtŸ þŸghrŸ þira× kampŸ tath˜ likhita p˜÷haka× |
anarthajño'lpa kanõ÷ha× ca ÿa÷ ete p˜÷hak˜dham˜ ||
anarthajño'lpa kanõ÷ha× ca ÿa÷ ete p˜÷hak˜dham˜ ||
giitii= stretching; shiighrii= quickening the pace; shiraH kampii= head, one who nods; tathaa= thus; likhita paathakaaH= written-text readers; anartha j~naH= unknowing the meaning; alpa kaNThaaH= weak-voiced; Sat ete= six, of these; paaThaka athamaaH= reciters, the worst.
1] Undue stretching, 2] quickening the pace, 3] nodding the head 4] reading by seeing written texts without memorising 5] unknowing the meaning, 6] weak-voiced, are thus the six sorts of worst reciters of Vedic hymns.
"Unexpanded, un-doubtful, un-delaying and non-dissonant is the tenor of his speech, and it comports in his chest or throat in a medium tone...
After elucidating the reciters, the worst, now the recitation, the worst is being analysed.
þankitam bhŸtam udghuÿ÷am avyaktam anun˜sikam |
k˜ku svaram þŸrÿagatam tath˜ sth˜na varjitam |
visvaram virasam caiva viþliÿ÷am viÿam˜nvitam |
vy˜kulam t˜lu bhinnam ca p˜÷ha doÿ˜× cartur daþa× ||
k˜ku svaram þŸrÿagatam tath˜ sth˜na varjitam |
visvaram virasam caiva viþliÿ÷am viÿam˜nvitam |
vy˜kulam t˜lu bhinnam ca p˜÷ha doÿ˜× cartur daþa× ||
shankitam= doubting; bhiitam= fearing; udghuSTam = shouting; avyaktam= unclear; anunaasikam= nasal; kaaku svaram= shrieking; shiirsha gatam=high-pitched; tathaa= like that; sthaana varjitam= placed, improper; vi svaram=melody-less; virasam= rude; eva= also, like; vishlishtam= torn apart; vishama anvitam= negatively meaning; vyaakulam= chaotic; taalu bhinnam=labiovelar; paaTha doshaaH= all, reading, mistakes.
Reading scriptures with 1] doubting, 2] fearing, 3] shouting,4] unclear, 5] nasal, 6] shrieking, 7] high-pitched, and like with 8]improper sounds placement, 9] melody-less, 10] rudely, and also 11] letters torn apart, 12] rendering negative meaning, 13] chaotic, 14] labiovelar, are the fourteen reciting mistakes.
"He has orderly refinement in speech that is remarkable and un-delaying, and he speaks propitious words that are heart-pleasing...
Best reciters will render phonetics as below, as contained in siikhsha of Veda-s:
m˜dhuryam akÿaravyakti× pada ccheda× tad˜ tvar˜
dhairyam laya samanvitam ca ÿa÷ ete p˜÷hak˜× guõ˜×
dhairyam laya samanvitam ca ÿa÷ ete p˜÷hak˜× guõ˜×
maadhuryam= sweet-voiced; akshara vyaktiH= syllables, enunciated; pada cChedaH= parting of words; tathaa= thus; tvaraa= quickness; dhairyam= confidently; laya samanvitam= rhythm included; SaT ete paaTHagaa gunaaH= are the six abilities of the reciters.
With sweet voice, enunciated syllables, properly parting the words, quick and confident, and rhythm included are the six best qualities of best reciters.
"His speech is generated in three places is enthralling... and whose heart is it that is disenchanted, even that of an enemy after raising his sword at him, on hearing his speech...
Three places to generate speech are urashi at chest, shirashi at head, kanTha at throat. A real speqker of his mind has to generate his speech in these three areas, without rendering any lip service. Again this is the rule of Vedic siksha namely the training.]
"Oh, faultless Lakshmana, if this sort of envoy is not there to a king, really how can that king accomplishes his ways and means... Should a king have this kind of work accomplishers with a variety of virtues, all his objectives will be achieved impelled by such an envoy’s words..." Rama thus said to Lakshmana.
When said thus by Rama, wise-worded Lakshmana spoke to that monkey and the minister of Sugreeva, namely Hanuma, the son of Air-god, who is equally a wise-worded one.
"The virtues of that great soul Sugreeva are known to us, oh, scholarly monkey, we for our part are in search of that lord of fly-jumpers Sugreeva alone... As you communicated the words of Sugreeva, oh, gentle Hanuma, by them and by your words we indeed wish to do accordingly...
On observing that operative sentence of Lakshmana the monkey Hanuma is gladdened, as seen from his composure, and kept his mind at ease at the prospective victory, and then he wished to materialise the pact of friendship between Rama ad Sugreeva, at the earliest.
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A Note on Verses
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The research scholars point out that these many verses are not there in some ancient manuscripts and only the following verses are available. Even the tailor-made Baroda edition ends at verse 4-3-27. The above aspects of Rama's analysis etc., is available in the Eastern and Gorakhpur and other untailored manuscripts. There is an extensive commentary on these so-called extra verses, rendered in a rare commentary Dharmaakuutam dating back to 1600's, and even in earlier commentaries. The verses found in ancient manuscripts are said to be this one and half stanzas:
tata× sañcintya manas˜ r˜mo lakÿmanam abravŸt |
sacivo'yam kapŸndrasya sugrŸvasya mah˜tmana× ||
tam ˜bh˜ÿasva soumitre mat samŸpam ¨p˜gamat |
v˜kyajñam madhurai× v˜kyai× satyajñam pavan˜tmajam ||
sacivo'yam kapŸndrasya sugrŸvasya mah˜tmana× ||
tam ˜bh˜ÿasva soumitre mat samŸpam ¨p˜gamat |
v˜kyajñam madhurai× v˜kyai× satyajñam pavan˜tmajam ||
Taking clue of the last foot, namely vaakyajnam etc., and to glorify Hanuma through the tongue of Rama, these verses from 4-3-28 to 4-3-35, are said to be crafted later, without throwing light on when and where. Rama is going to give aachaarya , Teacher status to Hanuma to educate the innate soul - Seetha in Lanka - about the Almighty. So, to receive that status, according to Vaishnavaite stipulates, a guru should possess certain qualities like:
˜c˜ryo veda sampanno viÿõu bhakto vimatsara× |
mantrajño mantra bhakta× ca sad˜ mantr˜rtha× þuci× |
guru bhakti sam˜yukta× pur˜õajño viþeÿata× |
evam lakÿaõa sampanno guru ityabhi dhŸyate ||
mantrajño mantra bhakta× ca sad˜ mantr˜rtha× þuci× |
guru bhakti sam˜yukta× pur˜õajño viþeÿata× |
evam lakÿaõa sampanno guru ityabhi dhŸyate ||
A teacher is to be well-equipped with all Veda-s, a devotee of Vishnu, always purified by hymnal purity, devotion to his own teacher, knower of mythologies, in particular, and one who is endowed with these qualities alone is called the Guru.
And Hanuma is one such according to popular belief, though not from the viewpoints of researches. It is therefore unclear whether the modern day researchers are right or the ancient commentators.
Thus, this is the 3rd chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 4
| Lakshmana explains about Seetha's abduction and their inability to trace her whereabouts. As informed earlier by a demon freed from his curse and who became a celestial, Lakshmana says that they are searching for one Sugreeva, King of Vanmara-s, to befriend him in order to take help in searching for Seetha. Hanuma who is on a similar mission to befriend these two warriors, as instructed by Sugreeva in the earlier chapter, comes to a conclusion that the needs of both the friends would be fulfilled. Then Hanuma takes the two bothers on his back to the place where Sugreeva is hiding from Vali. |
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Then that Hanuma, who has good deeds for his credit, on hearing the words of Lakshmana, and even knowing that they are finely meaningful, he rejoicingly recalled in his mind that Sugreeva's effort is going to fructify.
"Conceivable is the retrieval of the kingdom by that great souled Sugreeva...and for which deed, this purposive Rama has come, and that deed desired by Rama is also achievable by Sugreeva, and thus all this has came by..." thus thought Hanuma. Then Hanuma, the ablest flyer is thus very gladdened...and in turn then spoke to that very learned one, namely Rama.
Ramayana is said to have been composed basing on the letters of Gayatri Hymn. The letter ga in plavagottama is the 10th letter in Gayatri hymn, and up to now 9,000 verses are over, out of 24,000 of the total epic.
"What for you have come into these perilous forests hemming in Pampa Lake along with your brother, for these are impenetrable forests abounding with many a serpent and animal?" Thus Hanuma asked Rama. On hearing the words of Hanuma, Lakshmana motivated by Rama, narrated about the great soul Rama, the son of Dasharatha.
"The king named Dasharatha, a resplendent one and the patron of virtue was ruling the four-caste system with its, and by his own rectitude, for he is also bound within that four-caste system... There is none despising him, nor he despised any and for all the living beings he is like the Grandparent Brahma on earth...
"And he, King Dasharatha who performed rituals agniSToma and the like Vedic rituals wherein he donated liberally, and this one is his eldest son, and he is renowned among people by the name of Rama... He is the protector of all beings and the follower of father's directives, he is the eldest one among the sons of King Dasharatha... possessor of high virtues, qualities and royal fortune befitting to a king... but he is deprived of his kingdom, and came hither to dwell in the forests... nevertheless, followed by me...
"With his wife Seetha following him, oh, highly fortunate Hanuma, this self-controlled and highly resplendent Rama came to forests like the Sun followed by his consort Prabha, who vanishes when the day is abated...
Or
With his wife Seetha following him, oh, highly fortunate Hanuma, this self-controlled and highly resplendent Rama came to forests like sun with his dwindling resplendence when the day is abated...
"I am the one who obtained servitude by the justness of this faithful and knowledgeable one, and his younger brother, by name I am named as Lakshmana... He who aspires to keep up the well-being of all the beings, and he who is merited for all comforts and respectability is now devoid of his prosperity and predisposed to forest dwelling... such as he is, his wife is abducted by a guise changing demon in a lonely place, of whom we know not... we know not which demon stole his wife...
The aspect of ‘helping the destitute’ is retold here. Though Rama could have rejoiced in the nearby forests bordering Ayodhya for fourteen years without a bother, and could have regained his comforts and respectability, his mission to help the piteous sages and saints, and other god-forsaken creatures had to trigger off somewhere in the deep of woods. So while in woods his wife is stolen, paving a way for him to embark on his above mission.
"One named Danu, son of Diti, who acquired demon-hood by curse had said that Sugreeva, the chief of monkeys, is a capable one, and he even said, "that great valorous Sugreeva can know about the abductor of your wife..." saying thus that Danu is released from the curse of his demon-hood, moved skyward and went away to heavens while becoming self-luminous...
"All this is informed to you, as it is as you have asked...myself and Rama, we now have our recourse to Sugreeva alone...
"He who gave away riches in charity, who obtained unequalled renown and who himself was the lord of this world earlier, now accepts the lordship of Sugreeva... Who was a patron of virtue and who himself was a shelterer, to whom Seetha is the daughter-in-law, such a shelterer’s son Rama is now taking shelter under Sugreeva... He who is a virtuous one and protector of all the world, and who is the only refuge for all in earlier times... such a Raaghava, my mentor, is now seeking refuge with Sugreeva... By whose beneficence all these people are always delighted, he that Rama is now seeking benefaction from the lord of monkeys...
"By which kingDasharatha, are all the kings with all possible good attributes are always, and at all the times were esteemed to be safeguarded as defensible kings, such king’s eldest son Rama, renowned in all the three worlds for his own sheltering the needy, has now taken shelter under monkeys lord Sugreeva...
"One who is rebuffed by sadness, and even agonised by it had already sought refuge, hence it is apt of Sugreeva to do favour in Rama’s respect along with other vanara commanders..." Lakshmana said thus to Hanuma. To Lakshmana, who is telling that piteously with tears falling out, the eminently lettered Hanumaan said this in his return.
"Intellectuals of your kind, who have conquered anger and senses are to be seen by the chief of monkeys Sugreeva, for your advent is godsend... He who is made as an enemy, very muchinsulted, and abrogated from kingdom by his own brother Vali, that Sugreeva is roaming about forests fearing him alone, his own brother Vali... He that son of Sun, Sugreeva, will render help to you two, joining forces of our like Vanara-s in searching Seetha..." Thus Hanuman on speaking melodious words with politeness, also said to Raghava as, “good, we may now approach Sugreeva...."
Hanuma when said thus virtuous Lakshmana adored him customarily in the way befitting to an envoy, and spoke this to Rama. "Raghava, as to how this monkey seems to be happy in meeting us, by way of his narration, and he too neared us as an aspirant of some deed to be performed by us, hence joining them seems to fulfil your mission... He is talking with a lucid expression and pleasing facial tinge by which he seems to be gladdened at his heart... needless is telling untruths to such a valiant son of Air-god, Hanuma, isn’t it!" So said Laskhmana to Rama
Then he that very intelligent son of Air-god Hanuma, took those two valorous Raghava-s to go to the king of monkeys Sugreeva. On discarding the ascetic's semblance that estimable monkey Hanuma obtained his own monkey's form, and mounting those two valiant ones onto his back he proceeded towards Sugreeva.
Hanuma, the extensively renowned heroic son of Air-god with pious mind and highly audacious nature, is then gladdened like the one whose difficult deed is just accomplished, thus he gladly travelled to Mt. Rishyamuka where Sugreeva is abiding, along with Rama and Lakshmana.
Thus, this is the 4th chapter in Aranya Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 5
| Hanuma fetches Rama and Lakshmana to Sugreeva, and advises him to befriend Rama. Accordingly Rama and Sugreeva take the oath of friendship before an altar of fire and Rama assures to eliminate Vali the vice, from the face of earth. |
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Hanuma on going from Mt. Rishyamuka to Mt. Malaya, has reported to the king of monkeys Sugreeva, about the two valiant Raghava-s.
"Oh! great discerner Sugreeva, this is Rama... oh, stubbornly valiant Sugreeva, this virtuously valiant Rama arrived along with his brother Lakshmana... Rama is the son of king Dasharatha, one born in Ikshvaku dynasty, an adept one in virtue and thus an adherent of his father's orders... By whom the ritual fire is well worshipped in Vedic rituals like rajasuuya, ashvametha, and thus cows in hundreds and thousands are donated in those rituals, by whom this earth is ruled devoutly and truthful to his word, such Dasharatha’s son is this Rama, who has to come to forests owing to a woman...
"Ravana stole the wife of this principled one and great soul Rama when dwelling in forests, such as he is, he came seeking your refuge... These two brothers Rama and Lakshmana, are interested to make friendship with you... thus you receive these two and worship them, for they are most venerable ones..." Hanuma thus advised Sugreeva.
Here Hanuma's role as teacher is depicted. God comes to the rescue of the needy, and communicates through a competent teacher. Only the teacher can visualize the god and his intent, and thus narrate it to the taught. That is what Hanuma's advise to Sugreeva.
On hearing Hanuma's words Sugreeva, the chief of monkeys has become presentable and gladly spoke to Rama.
Sugreeva is not in a presentable form till now because he is outrageously furious with 'friend-or-foe' syndrome, on seeing Rama and Lakshmana. None can calm these vanara heroes down, except their own favourable interests. On listening from Hanuma that the entrants are friends, Sugreeva got his cool back, and thus became 'presentable,' befitting to his honourable kingship.
"You are a trained one in treading righteous path, best by your scruples, and a kindlier one to all, so said Air-god’s son Hanuma to me about your attributes, in subtlety... Therefor oh, lord, you wish to make friendship with a monkey like me, thereby this is an honour and a best achievement to me alone... If you aspire my friendship here I extend my arm, take this hand of mine into yours, thus let the convention be stably made fast...” Thus Sugreeva proffered friendship to Rama.
Rama is gladdened at heart on listening all those words well said by Sugreeva, and then clutched Sugreeva's hand in his, and ardently abiding by the vow of friendship he embraced Sugreeva, grippingly and happily.
Then the destroyer of enemies Hanuma discarding the guise of ascetic assumed his original monkey form, and on producing fire with two sticks then made it to glow. decorated, worshipped with flowers, then gladly and devoutly placed that fire in between Rama and Sugreeva.
The holy fire used to kindle the ritual fire in a yajna will be produced by constantly rubbing two dry wood sticks, and this is called as araNi . When sparkles of fire and a little fume appear, it will be put into the Altar of Fire. Here, Hanuma has changed his ascetic form to his original monkey shape. This form changing at their will and wish is called kaamaruupa vidya, changing guise at will, which will be useful to Hanuma in the coming episodes of Ramayana.
Then those two performed circumambulations to that well glowing ritual fire, and thus, Rama and Sugreeva entered into the pact of friendship. And then gladdened at heart are those two, that monkey and Raghava, gazed enough at each other eye-to-eye, but their hearts did not derive any fraternal satisfaction. Sugreeva rejoicingly said to Raghava, "you are the amiable friend of mine, henceforth our mirth or miseries are same for us..."
And then Sugreeva snapped off and spread a fully flowered tree-branch of sala tree with many leaves, and sat on it along with Rama. Then Hanuma the son of Air, gladly gave a well-flowered branch of sandalwood tree to Lakshmana. Then that delighted Sugreeva with his sweet words, and with his eyes quavering in happiness, replied Rama softly.
"Rama, I am ridiculed, stolen is my wife, I move here about in these forests with dread and fear haunting me... I took refuge in this impenetrable forest... oh, Raghava, my brother denounced me, he even made me an enemy of his, such as I am I am living in these forests with scare and fear, and with dismayed vitality... oh, highly fortunate Rama, affirm fearlessness to me from Vali by who I am highly intimidated, and as to how there will be fearlessness to me from him, it will be apt of you to accomplish that, that way...
When thus said, that resplendent and righteous one being the patron of virtue Rama replied Sugreeva, as though laughing off.
"A friend is the resultant factor of helpfulness... that I know... oh, great monkey I intend eliminate that Vali, the abductor of your wife... unfailing are these arrows of mine, scorchers like sun, sharp ones tied with eagle feathers, similar to Indra's Thunderbolts, sharp are their point and straight is their egress, similar to enraged snakes, and these arrows of mine will be speeded up to fall on that vicious Vali...
"You will see now itself the falling of Vali like a splintered mountain onto ground, when completely ruined by these cruel arrows that are similar to venomous snakes..." Thus Rama inculcated confidence in Sugreeva.
On hearing Raghava's words that are appeasing for his self, Sugreeva is very completely satisfied and said this fine sentence.
"By your grace, oh, lion among men, let me regain my wife and kingdom too... oh, god of humans, as to how he does not suffer me again, thus you may please make happen... let not my elder brother turned as an enemy of mine suffer me again...
During the friendly conversation of Rama and Sugreeva, the left eyes of Seetha, Vali and Ravana that bear similitude with lotuses, golden orbs, and fireballs respectively have fluttered equally.
This verse is in krama alankaara, an equated metaphoric expression, by juxtaposing words equally to compare Seetha's eyes with lotuses, Vali's eyes with golden-balls for his complexion is golden, and Ravana's eyes with fireballs. But all are left eyes only that have fluttered. The flutter of left eye to the male is a bad omen while to the female it is a good omen. Hence the friendship of Rama and Sugreeva is the seedling point for eradication of vice, namely Vali and Ravana, from face of the earth.
Thus, this is the 5h chapter in Kishkindha Kanda of Valmiki Ramayana,the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 6
| After befriending Rama Sugreeva promises him to bring back Seetha from whatever place she is held captive. He informs that he has seen Seetha travelling overhead in the sky while being abducted. He also says that the lady while being abducted has dropped her ornaments wrapping in her upper cloth at their place atop the mountain. Then Sugreeva shows the ornaments to Rama asking him to identify them. Rama recognises the ornaments and the upper cloth of Seetha, and angered at the scandalous act of abduction he avows to eradicate that demon along with his clansmen. |
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Then Sugreeva who is gladdened again spoke to Rama of Raghu's dynasty, "My best minister and this servant of yours Hanuma informed me of the reason for which you have come to uninhabited forests along with your brother Lakshmana, and that while living in the forest, and when you and this courageous Lakshmana are not her alongside a demon stole your wife Maithili, the daughter of Janaka, wailing as she was.
"And he also said about that arch demon's killing an eagle named Jatayu on waiting for an opportunity, and his causing an agony in you by way of separating your wife. Before long you will get rid off your agony caused by the separation of wife, for I will fetch her very soon, like the retrieval Vedic Scriptures.
When four Veda-s were stolen by demons called Madhu and Kaitabha, Vishnu retrieved them, in his Fish incarnation. Again when demons called Somakaasura stole them Vishnu in the form of Hayagreeva, Horse-faced Divinity, retrieved them. Here it is suggested that Sugreeva is reminding Rama of his earlier incarnation like the fish and horse-faced Hayagriiva, and compares Seetha with the Veda-s, that cannot be humbled down or controlled, or stolen by any single being.
"Oh! Enemy destroyer, Rama, I will fetch your wife to give her to you whether she is in netherworlds or even in empyrean worlds. You may know that this word of mine is definite oh, Raghava. Your wife is as good as an indigestible foodstuff made with poison, indigestive even to Indra, put together with all gods and demons.
"Give-up your lamentation, oh, great-shouldered one, for I will bring back that lady for you. And by inference I know her... undoubtedly I have seen Maithilee while that demon with cruel deeds was abducting her... then she was crying piteously calling 'Rama, Rama...' and also calling 'Lakshmana...' and she was writhing in the flanks of Ravana like the wife of serpent's lord... Myself being the fifth one on the cliff of the mountain, on seeing me she dropped the upper cloth of her sari along with auspicious jewellery.
While there are four more besides Sugreeva on the cliff of the mountain, like Hanuma, Nala, Neela, and Taara, Seetha 'has seen' Sugreeva 'alone' and dropped the bundle of jewellery aiming at Sugreeva. It is said that Seetha has blessed Sugreeva by mercifully eying him, and thus his turmoil is going to alleviate at the grace of her divine look, for she is Goddess Lakshmi.
"We took those jewellery items and stored them, Raaghava... I will get them and it will be apt of you to identify them..." thus said Sugreeva to Rama. Then Rama said to that pleasant talker Sugreeva, "Get them quickly, my friend, what for you are delaying." Thus said Sugreeva then entered the cavernous cave of that mountain quickly, to fulfil the yearning of Raghava.
On taking and bringing the parcel of that upper cloth with the auspicious jewellery, "This, you see..." saying thus that monkey started to show them to Rama. Then on taking that cloth and also the auspicious jewellery, Rama became like mist filled moon with overfilling tears. But he who is blemished by tears that outpoured in all his friendship with Seetha, leaving off his courage fell on the ground wailing, 'oh, dear... oh, dear...' The more he hugged those best decorative ornaments close to his heart, the more he hissed like a wrathful serpent in a snake pit. With the unending rush of tears he saw Lakshmana at his side and started to wail piteously.
"Lakshmana, see this upper cloth and these ornaments too of Vaidehi, shed from her body and dropped onto the ground while she is being abducted. Seetha must have definitely dropped these ornaments onto pastureland, for they appear to be in their original shape, indeed." So said Rama to Lakshmana.
When Rama thus said Lakshmana said this, "I know not the bracelets and I know not the earrings But because I always salute her feet I know these anklets well...
This is a celebrated and controversial stanza. This is not found in ancient manuscripts or in Baroda version. Hanuma inspects the ornaments of Seetha in captivity in Sundara Kanda and a list is narrated there. But here, though no such listing is given, Lakshmana says he does not know the ornaments of upper body, but is aware of the anklets, for he always adores the feet of Seetha. The traditionalists attribute the kainkarya, the dedicated character to Lakshmana, and establish this verse as a supreme characterization of Lakshmana. Lakshmana regards Seetha as one of his mother. The wife of an elder brother is just another mother.
" Then Rama sadly asked to Sugreeva, "tell me Sugreeva, towards which country that ferocious looking demon abducted my dear one dearest than my lives, as spotted by you... For the sake of which demon I wish to eliminate whole of the demons, that troublemaker of mine, where does he live, either... By whom Maithili is abducted and thus caused indignation in me, he has opened up the doors of his death suicidally.
"Oh, king of the fly-jumpers, tell me which demon forcibly stole her, my dearest one than all, by molesting her in the forest, tell me about that enemy of mine, for sure I will lead him to the fore of Death today itself..."
Thus, this is the 6th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 7
| Sugreeva consoles Rama soothingly and advises him to come out of his frenzy emotion at the loss of Seetha, which is not befitting to a person like Rama. Rama recovering from his emotional state, promises Sugreeva to be truthful to his word in alleviating the fear of Vali for Sugreeva. And Sugreeva also promises to make all his efforts to search for Seetha. |
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Thus said by Rama in agony that monkey Sugreeva with his palms adjoined, and with tears rolling in eyes and also voice trembling with tears said this to Rama.
"Unfamiliar is the residence, or capability, or valour, or lineage of that sinning demon from a sinister dynasty, in any wise... Truthfully I am promising you, oh, enemy destroyer, as to how you will get back Maithili therefor I strive to make effort, let anguish be discarded... As to how you will satisfy yourself on killing Ravana along with his henchmen, and as to how to you pride yourself thereby, I will make it happen in that way in no longer a time... Enough is this clinging on to despair, recollect your inherent courage, and it is unseemly for persons of your sort to have this kind of mental ineptness...
"Upon me too this yearning caused by the separation of wife has chanced, but I did not despair this way, nor I have forsaken my courage... Though I am a primitive monkey I am not totally disheartened for the distancing of wife, why tell about a great soul like you who are well read and courageous... It is apt of you to control trickling tears with courage, and equally it is inapt of you to discard the courage and propriety of self-controlled people...
"Either in a riddle, or in financial loss, or at the end of life, or in fear, a courageous one does not sink down, but indeed introspects in his own mind... Stupid is that man who always follows self-piteous sadness unable to control himself, and he drowns down in that melancholy like a overweighing ship in waters... Adjoined are my palms in this way beseeching you in friendship, kindly bear up your self-esteem and you should not give any leeway to sadness... Those that delve deep into moroseness, to them there is no happiness, and their brilliance too dwindles, thus saddening is inapt on your part... One well-engulfed in sadness doubts even his life, oh, king of kings, leave off that sadness and just hold on to courage...
"I am telling a benefiting and friendly thought, but not instructing you, should you regard my friendship then your saddening is inapt..." Thus said Sugreeva to Rama.
Sweetly solaced thus by that Sugreeva Rama dabbed his face with the edge of cloth, which is covered fully with tears. Lord Rama steadied himself in his own nature by the words of Sugreeva, and on embracing him Rama said this sentence to him.
"Sugreeva, a friendly obligation that which is to be done, a benefiting, befitting and a timely one too, is what you have performed with your friendly advise... Oh, friend, I steadied myself in my own nature when implored by you... it is impossible to get this kind of friend, especially at these times... But, trying to search for Maithili and that furious, evil-minded demon Ravana, is your endeavour...
"What is to done by me that be said in all believability, and all your endeavour will reap like the crops planted during rainy season in good lands... What that is spoken by me is in my self-confidence but not in any self-conceit, oh, tigerly-monkey, deem them as doubtless facts...
"Untruth is not uttered by me earlier nor will be at anytime from now, and all this I am promising you taking oath on that truthfulness alone..
Then on hearing the words of Rama Sugreeva along with his monkey ministers is gladdened, especially of Rama promise. Then those two, the man and the monkey, met in privacy and both discussed in a mutually befitting manner about their pleasures and pains.
On hearing the word of that intellectual, highly capable one and the best king among kings, namely Rama, he that Sugreeva, the chief among the monkey heroes, thought at heart that his manoeuvre to surpass his dominant brother Vali is accomplished.
Thus, this is the 7th chapter in Kishkindha Kanda of Valmiki Ramayana,the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose
Sarga 8
| Sugreeva gives a report to Rama about his plight for fear of Vali, who made his own brother an enemy and abducted Sugreeva's wife. Rama asks Sugreeva to inform him about the real cause of enmity, so that he can decide correctly. Sugreeva narrates his woeful condition. |
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Sugreeva is gladdened and satisfied too by that sentence, and said this sentence to Lakshmana's elder brother, Rama the valiant one.
"When you wth all kinds of endowment and good virtues are my friend, doubtlessly I am worthy to be blessed by all gods in everyway. Oh, merited one, with your help it will be possible to achieve kingdom of gods, oh, lord, then why tell about one's own kingdom... He who has gained the one born in Raghava-s dynasty as friend, to which sacred fire bore the witness, such a being like me is estimable among his relative, more so among his kind-hearted friends...
"Even though I am a matching friend to you, that you will know soon, it will be inexpedient of myself to talk about my inherent capabilities. Great souls of your kind, whose hearts are purified like yours, oh, amiable Rama, their friendship and courage will generally be stable. Gentle souls will be knowing that silver or gold, or even prosperous ornaments are not to be apportioned among themselves as this is mine and that is yours.
"May he be rich or poor, saddened or gladdened, flawless or flawed, a friend is the ultimate recourse to any. On observing the course of friendship and knowing which is true friendship, the true friends do not hesitate to extend wealth, pleasure or even their own country for the sake of friendship." Sugreeva thus extolled Rama and his friendship.
"That is thus only," said Rama before Lakshmana, which Lakshmana is sagacious, resplendent and who vies with Indra, about what is said by Sugreeva, which Sugreeva is by now soft-natured in his looks, doffing off his jittery look. Then on seeing Rama standing there with greatly mighty Lakshmana, Sugreeva cast his sight with his bolting eyes around that forest.
He that lord of monkeys Sugreeva has then seen a well flowered sala tree not far off from there, covered with some leaves and bedecked with honeybees. And Sugreeva broke off one branch of that sala tree that is with many leaves and a well charming one, and spreading it out for Rama, he sat on it with Raghava. On seeing those two sitting on a branch then Hanuma also broke a branch of sala tree for the modest Lakshmana and seated Lakshmana on it.
This verse and some more will look alike to verses 18, 19, 20 and some more in 5th chapter of this canto, meaning that these actions are repeated whenever Rama and Lakshmana are standing, these monkeys broke the branches of trees and spread its leaves like a leafy mat as a comfortable seat to Rama with their veneration. Some other verses dealing with the agony of Sugreeva and assurances of Rama are also there, indicating that Rama assured the doubting monkeys repeatedly.
Then to him, who by now is comfortably sitting on a flowery mat laid by the bestrewn flowers of sala trees on that best mountain like a quiet ocean, to such Rama who by his very presence delights hearts, that gladsome Sugreeva said this in friendship with his gentle and gracious words that fluttered with happiness while he spoke.
"My brother calumniated me and stole my wife, with his fear and my anguish haunting me I am moving about this best mountain Rishyamuka. Affronted by my brother, oh, Raghava, I am made as his enemy, such as I am, I am living on with a scared and dazed vitality far flung in fear. I am agonized by the fear from Vali, oh, protector of all the worlds, you protect me too for I am unprotected, and able are you to accord protection." Thus Sugreeva appealed to Rama.
Thus said by Sugreeva, the resplendent and virtuous Rama, the patron of righteousness replied Sugreeva as though laughing off the task.
"Helping is the fruit of friendship while harming is enemy's trait, hence I wish to kill him today only, that abductor of your wife..." Rama continued thus.
"These are my arrows winged from pinion of the hern, oh, highly fortunate Sugreeva, these that are decorated in gold sparkle sharply like the Thunderbolts of Indra, and they are begotten from the reed forest of Kartikeya, ends tied with eagles feathers for fins, smooth are their nodes, sharp are their tips that pierce sharply, and these will be like enraged snakes.
Please see Ch 37 in Bala Kanda for the legend of Karthikeya and his emergence.
"You may see your malicious and intimidating brother, someone denotative by name Vali, eradicated with these very arrows and splintered down like a mountain." Rama said so to Sugreeva.
On hearing Raghava's words, the lord of monkey-force Sugreeva attained much happiness and said, 'good, good...'
"Rama, I am confounded in sadness, and for those lamenting sadly you are the only recourse, and because you have befriended me I am opening up my woes before you. By extending a helping hand and befriending me while sacred fire bore witness, you have indeed become my dearest friend on par with my life, and hence I take promise on truth to broach. By befriending you I am able to say clearly about my internal sorrow without any hitches and hold-ups, which is always rending my heart..." So said Sugreeva to Rama.
Sugreeva said this much sentence with tears abusing his eyes and his voice is unable talk aloud since it is equally abused by tears. Sugreeva courageously controlled the sudden haste of tears that came up hastily and suddenly like a river in the presence of Rama. He that bright Sugreeva controlled those tears, and on wiping his fortunate eyes, but sighing heavily he again started to speak this sentence to Raghava.
"Earlier he that forceful Vali deposed me from my kingdom, oh Rama, and speaking harsh words he even banished me. My wife who is loftier than my lives is stolen by him, and those that are my sympathisers they are also captivated and imprisoned by him. He that very evil minded one tried many times to annihilate me, and Raghava, I killed those combatants monkeys that are deployed by Vali to kill me. With the same doubt I did not even near you when I saw you... in fear everything will be fearsome, isn't it... Though I am engulfed in tribulations I still bear my lives even today due to these important monkeys like Hanuma and others, who are the only helping hands of mine. These are the friendly monkeys guarding me all over, while I go they go along with me, and if I were to stay they too will stay.
"Rama, this is briefly my sad-story and why tell this very broadly to you as it would be too tedious... my elder brother Vali is a renowned one for his intrepidity, and he that Vali alone is my enemy. His end ends my distress and my later life and quietude are subjected to his destruction. Grief stricken such as I am, I have submitted as to how my misery ends, whether one is gladdened or saddened he has recourse only to his friend." So said Sugreeva to Rama.
Hearing all that is spoken by Sugreeva, Rama asked, "What for chanced the enmity? I am interested to listen, in its reality... On knowing the cause of your enmity, oh, monkey, and after a proper thought, and deciding upon the strength and weakness of the cause of enmity, or of the enmity itself, I will do the needful very easily. On hearing that you are insulted my intense anger that can flutter my heartbeat is intensifying like the intensifying speed of waters in rainy reason. Be glad to say in belief, Sugreeva, before I take aim with my bow, and even before I release the arrow, and even before silencing your enemy." Rama assured Sugreeva in this way.
Thus said by the great souled Rama, Sugreeva is very much rejoiced along with four of vanara-s available in his attendance.
Then with a pleased countenance Sugreeva started to tell Rama about the cause of the enmity, it all it truthfulness.
Thus, this is the 8th chapter in Kishkindha Kanda of Valmiki Ramayana,the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 9
| Sugreeva reports the incident that sparked off the indignation and ire of Vali towards Sugreeva. Sugreeva describes to Rama about the strength and heartless nature of Vali, with a kind of indirect portrayal of his enemy's capabilities. |
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"Oh, great enemy destroyer Rama, my elder brother Vali is a very dear one to our father, and even for me too he was so, earlier. After the demise of our father all the ministers have glorified him immensely and made him the king of all the monkeys as he is the elder. While he was ruling the great kingdom of my father and forefathers, I have always bowed down to him like a servant and stood by him. There was a fierce demon named Maayaavi, the elder brother of Dundubhi and the son of one demon named Maya. There was a great enmity between this Maayaavi and Vali owing to some female. He that Maayaavi arrived at the doors of Kishkindha in a night when the people are sleeping, and blared very much inviting Vali for a fight. Then my brother who was also sleeping well, on hearing that bellowing in a clamouring voice, did not tolerate and came out speedily.
Though the females and myself bowed reverently to prevent Vali, he came out of palace in all his anger to kill that great demon. But Vali spurned all of us away and forged ahead, and then I also have started to go along with Vali in all my predisposition. A great fear was induced in that demon on seeing my brother and me too coming from a distance, and then he quickly ran away. While he is running away in fear we quickly followed him on a path that is barely lit by moonlight of the moon who is just coming up.
That demon speedily entered an un-enterable cavity under the ground, covered with grass, and we too having reached there speedily stood at the aperture of that cavity for a while. Then Vali has gone into the enfoldment of fury on observing the entry of that demon into the hole, whereby his senses felt outraged, and he said this sentence to me.
Then Vali said to me, "Now you stay here on the alert, Sugreeva, at the entrance of this hole till I return on destroying the enemy in a fight on my entering this hole..."
On hearing those words I requested him to allow me too to come in to the hole, but he being the great tormentor of his enemies disallowed it, and he made me to swear on his feet and entered that hole. Well over a year is over after his entering into that cleavage, and to me too who stayed at the entrance of the cleavage that much time had passed away. I thought I lost him for my brother is unseen, and in all fondness towards him my mind started to doubt about some harm might have befallen on him.
After a long time blood with foam gushed out that hole, and on seeing it I was deeply saddened. Sounds of screaming demon came to my ear, but the screeches of my brother who is involved in fight are unheard, in the least.
Oh, friend, Rama... I have surmised and concluded in mind by the indications that my brother is finished, and covered the cavity's opening with a mountain similar boulder, and performed water oblations to my deceased brother with saddening pain, and then returned to Kishkindha. But the ministers have persuaded and heard from me the actual happening though I was concealing it.
Then duly summoned by all of those ministers I was crowned, and while I was ruling the kingdom judiciously, oh, Raghava, that semi-human Vali returned on killing that demoniac enemy. But on seeing me crowned his eyes were reddened in anger, and he arrested all my ministers as he spoke rudely.
And oh, Raghava, though I was capable enough to counter him, my reason was controlled by my esteem to brotherhood, and I was indisposed to commit that sin of defying brotherhood. He that brother of mine entered the capital thus on destroying the enemy, and I hailed him as usual while respecting that audacious soul, but his inner self is unsatisfied and I remained unblest.
Oh, lord Rama, though I bowed with the crown touching his feet, he that rancorous Vali showed no quarter towards me." So said Sugreeva to Rama.
Thus, this is the 9th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 10
| Sugreeva informs Rama that Vali could not be appeased in spite of repeated requests as he is resolved to accept Sugreeva as an enemy. Vali banishes Sugreeva from the kingdom with the same thinking. |
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"Then desiring both of our well-being I have begged of my brother who is enveloped in anger and behaving capriciously. Oh, orphan's, delight Rama, I addressed him like this, Luckily you have eliminated the enemy and returned safely, and to an orphaned one like me you alone are the protector.
Let this regal umbrella unfolded like a full moon, with its many of its spikes, and with accompanying fur-fans may please be accepted while I hold it for you. Saddened I was after staying at the entrance of the cave for one year, oh, king, and on seeing the blood that started to flow from out the cave in the entrance my heart is engulfed in sadness and my senses perturbed very much, and then covering that cave's entrance with a hilltop, and departing from that country, I re-entered Kishkindha. On seeing me returning with grief, the citizens and ministers alike crowned me, but that is not at my desire, therefore it is apt of you pardon me.
"As an estimable one you alone are the king, and I will be as I was, and establishing me in kingship is owing to your unavailability, but the capital with citizens and ministers is kept up without thorniness. Oh, gentle one, I am now returning this custodial kingdom to you, oh, enemy eliminator, you need not be hostile towards me. I beg you with my bowed head and with my prayerful palm-fold, the ministers and the city dwellers have collectively and forcibly nominated me to the kingship, only to keep the kingless kingdom under control.
"While I was speaking that politely he threatened me and indeed used many expletives starting from 'fie, fie, upon you.' and the like. And summoning people and venerable ministers he hurled very abusive words at me among friends
"You all are aware that earlier the gigantic and rancorous demon Maayaavi invited me desiring a duel in that night. On hearing his call for a duel I went out of the royal palace, and this very hazardous brother of mine quickly followed me. And that formidable demon Maayaavi ran away as he was fraught with fear on seeing me with a second one at my side, and he speedily entered a great cavity of earth on seeing us two nearly reaching him. On knowing the demon's entry into that great precarious cavity, I said to this one, this cruel looking brother of mine.
"My power will not let me return from here to the capital without killing that demon, hence you wait at this cavity's entrance, till I kill that demon and come out of the cavity. Believing that he stayed at the entrance of the cavity I entered that impenetrable cavity, and then in searching for that demon there one year elapsed. I have seen that terrified enemy of mine effortlessly, and I killed him immediately along with all of his relatives.
"That cavity has become impassable, since it is fully filled with the gushes of blood emanaing from the mouth of that demon who fell yelling onto ground. On my killing that invading enemy easily, I could not see any exit from that cavity as its mouth was closed. Wherefore I did not get a reply though I repeatedly shouted, 'Sugreeva, oh, Sugreeva.' thereby I was very saddened. With my foot I pounded and smashed that lidded hilltop, and from there I exited that way and arrived here. As such this cruel fantasist of kingdom trammelled me in there forgetting the clannishness." So said Vali to all the courtiers.
"On saying thus that monkey ruthlessly banished me, then and there in the court itself, who am with a single clothing on my body. Thus he threw me away and even stole my wife, oh, Rama, and owing to his fear alone I roamed all over the earth with its forests and oceans. I who am saddened by stealing my wife have entered this safest mountain Rishyamuka, which is impenetrable for Vali by another reason.
"All this notable account of enmity is reported to you, oh, Raghava, and you may examine the dire straits befallen on me at no fault of mine. Oh, Rama, the fear-remover of all the worlds, it is apt of you to bestow me invulnerability from the fear of Vali, and oh, valiant one, as well as to rein him in." Sugreeva requested Rama thus.
When he is requested thus by Sugreeva, that virtuous and resplendent Rama started to tell Sugreeva, the words that abide by virtue, as though trivializing the task on hand. "Admirable and sun-like burners are these arrows of mine that are now mingled with my wrath, and they are bound fall on that evil minded Vali. He that stealer of your wife, that evil-minded abuser of history lives as long as I descry. By my experience I see how you are deluged in a sea of sadness, but I will make you to get over that sea, and you will definitely regain abundantly whatever you lost." Rama assured Sugreeva thus.
Hearing that sentence of Rama, which is enhancing happiness and self-esteem, Sugreeva is very gladdened and further said this great sentence.
Thus, this is the 10th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 11
| Sugreeva narrates Vali's bravery and intrepidity in fighting and how he fought with a mountainous buffalo demon named Dundubhi. Also narrated is the curse of Sage Matanga that prohibited Vali's entrance into Mt. Rishyamuka area.In order to imbibe confidence in Sugreeva, Rama starts to show his valour and might. |
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Sugreeva started to adore and extol Raghava on hearing the words of Rama that are inculcating happiness and pride. "It is doubtless that you will burn down everything when you are angry, like the blazing sun at the end of era, with these arrows of yours that are highly blazing, incisive and invaders on stealthy places." Thus Sugreeva started extolling Rama. That which is impetuousness of Vali, that which is his bravery and courageousness are there, they may be listened from me single-mindedly, and later you impose that which need be imposed.
"Before the dawn of sun Vali unweariedly strides from western ocean to eastern, and even from southern to northern for offering water oblations to the rising sun.
Here Vali is said to be following the Vedic custom of sandhyopaasana. Before the wee hours of sunrise is brahma muhuurta, at which time water oblations to Ushas are to be offered. Vali does not sit on riverside nor on any bund of lake to perform these daily chores, but swings to eastern ocean for his daily bath, and from there to southern sea, to make aachamana, sipping water for self-purification, and then to western oceans to give arghya, water oblation, and from there to other ocean for japa and suuryopasthaana, meditation and welcome to daily sun. This same expression Tara, wife of Vali tells Ravana, in uttara kaanDa of Ramayana, when Ravana becomes impatient to meet Vali immediately. caturbhyo api samudrebhya× sandhy˜m anv˜sya ravaõa | imam muh¨rtam ˜y˜ti v˜lŸ tiÿ÷a muh¨rtakam || "Please wait Ravana, Vali comes after offering oblations in four oceans... " So says Tara to Ravana.
"Ascending the heights of mountains and even rending their greatest peaks, that mighty one volleys them upwards and in turn catches them, as though they are play balls. As a show his strength Vali used to personally fell many sturdy trees of diverse origin by his might.
"One named Dundubhi was there in the form of a buffalo, whose size shone forth like Mt. Kailash and who bears the strength of a thousand elephants." Thus Sugreeva started telling Dundubhi's episode to Rama. "He that evil-minded and colossal bodied Dundubhi was bemused by the vanity of his own vigour, and by the boon bestowed oo him, and once he went to the lord of rivers, namely the Ocean. Deriding the garner of weaves and gems he said to that vastly ocean "give me a fight.." Then, oh, Rama, that virtue-minded and very powerful ocean rose up from his tabular position to heights, and spoke these words to that demon Dundubhi who is driven to doom by his own time.
"I am not capable to give you a fight, oh, war-expert, but I will name him who can give you a fight, listen." So said ocean to the demon.
"A sublime shelter for sages and the father-in-law of Shankara is there in great forests, well-know by the name Himavan, the king of mountains, and he embodies great cascades, cataracts, and caves, and he alone is capable to accord a matchless happiness to you in the form of a fight." So said ocean to Dundubhi. Fathoming that ocean to be scared of him that noted demon Dundubhi arrived at the forests of Himavan like an arrow darted from bow, and that Dundubhi started to blare discordantly and toss the rock-faces of that mountain that are like white elephants in their figuration, severally. Then he who is like a silver cloud in his figuration, a gentle and delightful one in his appearance, that Himavan spoke these words to the demon staying on his own cliff.
"It is inapt of you to annoy me, oh, virtuous Dundubhi, I am just a shelterer of sages, and an unskilled one in fights." So said Himavan to Dundubhi. On hearing the words of that modest king of mountains Dundubhi's uyes are bloodshot and he said this sentence. "Whether you are incapable to fight with me, or not venturing me as you are scared of me is not my concern, but tell me who can really give me a very combative fight. On hearing Dundubhi's arrogant words that honest Himavan being an expert in sentence-making, had to say angry words to that fierce demon that were never uttered by him earlier.
"Oh, war-expert Dundubhi, Indra's son is there, a brave and glorious one by name Vali, and he is now presiding over the matchlessly pompous city Kishkindha. He is a highly intelligent one and a war-expert too, and he is the capable one to give you a duel, like Indra to Namuchi.
Indra, father of Vali, gave such a duel to one demon called Namuchi in early times and killed him. This Namuchi is the son of one Viprachit, who is the progeny of Kashyapa, and his demon-brothers are Raahu, Ketu, Vaataapi, Ilvala Naraka, Puloma and others.
"Approach him promptly if you desire a fight now, and he is an intrepid one who will always be in the manoeuvres of war, and indeed none can assail him." Thus said Himavan to that demon Dundubhi. Then on hearing Himavan's words he that Dundubhi is convulsed in anger and proceeded to Vali's city Kishkindha. That great mighty demon Dundubhi wearing the look of a buffalo with sharp horns was awe-inspiring, and like the arrival of a massive dark cloud in rainy season full with water on the edge of firmament, he arrived at the gateway of Kishkindha and bellowed clamorously like a war-drum as though to quake the earth. He bellowed uprooting trees that are rooted nearby, scooping the earth with hooves, and insolently goring the gateway with horns like a goring elephant.
"Vali who by then went into his palace chambers became intolerant to hear that noise and fell out from there along with ladies, like the moon with stars. Vali being the lord of monkeys, and of all the other forest-dwellers as well, spoke a clearly worded brief sentence to Dundubhi.
"Oh, Dundubhi, impeding the gateway of this city what for you are bellowing, I know you, oh, might one, save your lives." Vali cautioned that demon that way.
"On hearing that sentence of Vali, the tactful lord of monkeys, Dundubhi said this sentence with his eyes bloodshot in anger." Thus Sugreeva continued his narration to Rama.
"It is inapt of you to speak words in the vicinity of ladies, oh, valiant Vali, give me a duel now and then I can appreciate your might. Otherwise I bear up my rage for this night, oh, monkey, you may unrestrainedly delight yourself till morning in your voluptuous gratifications, for you are now surrounded by your ladies. Also embrace all the monkeys and bequeath endowments to them, and you may bid adieu to all the good-hearted people of yours for you are the king of all the tree-branch animals, as you may not see them later. Let Kishkindha city be seen clearly by you as last sight, and keep someone equalling you as in charge of city, and also rejoice with the females till sunrise as there is no tomorrow to you.
"He who kills a drunken one, unvigilant one, defeated one, or one without weapons, or an atrophied one, he get the sin of foeticide in the world, and your present state is suchlike." Dundubhi incited Vali in this way.
"Then Vali laughed that demon off, discharged all the females namely Tara and others, and then he spoke to that stupid lord of demons in anger.
"Don't surmise that I am drunk, and should you be unafraid of a fight, regard this drunkenness of mine as the toast of a gallant fighter in this deadly fight." Vali said so to Dundubhi.
"Saying that way to that Dundubhi that highly enraged Vali heaved up the golden chest-pendant around his neck on to his chest, which was given by his father Mahendra, and stood firm for fight. Then that elephantine monkey Vali took that mountain-similar Dundubhi by horns, and booming highly he whirled and bumped him onto ground. Vali while blaring highly with great sound repeatedly whirled him and thrown onto ground, and while Dundubhi was hurled and thrown to ground, blood gushed out of his two ears. There occurred a gruesome fight among those two, Dundubhi and Vali, who by their fury are impetuous and who aspired victory over the other. Then Vali who is similar to Indra in his fortitude fought with him with his fists, knees and feet, and like that with boulders and trees. While each is assaulting the other in that fight between that monkey and demon, that demon is impaired and Indra's son Vali toughened.
Vali is wearing the golden chest-pendent given by his father Indra, wearing which depletes half of the opponent's strength. Hence, the strength of Dundubhi is depleted now. Vali does not wear the same chest pendent when fighting with Sugreeva when killed by Rama. For this it is said, Vali wanted to punish Sugreeva that which is befitting to an errant younger brother, but Vali never considered Sugreeva as a real threat or an enemy to the core.
"In that life-taking fight when Dundubhi is lifted up and flung to ground, he is completely pounded out. While he is felled down much blood is flown out from the vent-holes of his body, nine of them, ears, nose, eyes etc., and on his falling that mighty one Dundubhi attained the fifth-state.
The 'fifth state' of a living being is death, where the other four states are [1 jaagR^it avastha, waking state, [2 swapna avastha, dreaming state, [3 suSupta avastha, deep sleep, [4 turriya avastha, fourth state, that which is above the three preceding states. Then the fifth state is death.
"Then the hastiest Vali swayed that dead and inanimate demon with both of his hands and hurled him a yojana distance in a single flick. And while he is thrown that hastily blood drops oozed from his mouth, and flung by air they fell in the hermitage of sage Matanga.
"On seeing the blood drops fallen there, oh Rama, that sage is enraged and thought, 'who is he indeed, who dropped the blood...' Thus Sugreeva narrated to Rama.
" 'By which evil-spirited one I am abruptly touched with blood? Who is that evil-minded one? Who is that malevolent, disobedient and a reckless one?' Thus the sage Matanga pondered. Thinking thus and coming out of hermitage that celebrated sage has seen the mountainous buffalo fallen on ground lifelessly. On knowing by his ascetic power that this deed is done by the monkey, he released a great curse on him who tossed the cadaver of buffalo.
"Untreadable is this sheltering wood of mine to him who has stained it with squirts of blood, and if he enters this place peradventure, fatality occurs on him. By his hurling the demon's body these trees are also completely destroyed, hence he ought not set his foot in a distance of one full yojana around this hermitage, and if that evil-minded one places his foot then he evidently does not exist. And some of his friends that are dependent on my woods shall not live here and they may depart on hearing my words and solace themselves with my words.
"This forest of mine is always protected like my own son, and if the monkeys of Vali wish to stay behind in this forest alone for further destruction of leaves or sprouts, or even for the non-existence of fruits and tubers of this forest, defiantly they too will be cursed. And today is the day of limit and the monkey whom I will see tomorrow, he will be petrified for many thousand years to come." That was the curse of the sage.
Then those monkeys on hearing the clear wording of the sage started out from that forest, and on their coming to Kishkindha, Vali saw them and spoke this way to them. 'Why all of you dwellers of Matanga forest arrived in my presence, even so, are you the dwellers of that forest safe?' Thus Vali asked all. Then all of those monkeys have reported to Vali, the one with a golden chest-pendant, all the reasons for their exit, likewise the curse to Vali. On hearing all those words narrated by monkeys Vali approached that great sage and begged of him on becoming humble with palm-fold.
"The sage inconsiderate of Vali's request withdrew into hermitage, and fearing to bear the brunt of the curse Vali was distraught and withdrew from that place. Dreaded by the fear of curse that monkey Vali does not aspire to enter the great mountain Rishyamuka, oh, people's lord, Rama, or he does not even wish to look at it." Thus Sugreeva continued his narration.
"Knowing the inaccessibility of this forest to him I got rid of my agony, Rama, and I move here about in this great forest along with my ministers. This huge heap of bones that is shining forth like a mountaintop is that of Dundubhi, which Vali once hurled by the vanity of his valour. Also these are the seven enormous sala trees full with their branches, and Vali is capable to make each of them leafless by his vigour, of course, one at a time.
"Oh, Rama, I am apprising all this to tell about the unequalled vitality of Vali, and oh, king, then how is it possible for you to eliminate Vali in war." Thus Sugreeva enquired with Rama.
When Sugreeva spoke that way Lakshmana a little smiled and asked him, "On performing which act do you confide in the possibility of Vali's elimination?" Then Sugreeva said to Lakshmana, "earlier Vali used to agitate each of the trees, one after the other, on many occasions."
Here some translations say that Vali pierced one arrow without using bow in one tree, or in leaves, then removing that arrow again pierced, and gone on piercing for many times hurting the trees with many holes. While some more translations contain the meaning, taking the clue from niSpatraa kurute or niSpatraayitum ghaTate as in verse 67 above, meaning it to be, 'aimed arrow and pierced the trees and when the arrow exited out of the tree, made its fin-feathers to come out.' In either way, 'arrow' has no place in monkey's hands. The very birth of this monkey race is to fight with their nails, teeth, and tree-trunks and branches. Hence, the word vivyaadha means that Vali tortures the trees by shaking their trunks, and shattering all the leaves in his show of strength.
"If Rama can rend one tree out of the seven with only one arrow, then on seeing Rama's valour I can construe that Vali is utterly dead at his hand. Lakshmana, if he lifts and kicks the skeleton of this dead buffalo by the might of his foot, and makes it fall at a distance of two hundred bow-lengths, I can confide." So said Sugreeva to Lakshmana.
Sugreeva paused for a while on saying thus to Rama, for Rama's eye-corners are reddened with anger towards Vali, and then Sugreeva again spoke to Rama.
"Vali is a mighty monkey, an intrepid one, who esteems his own intrepidity, and one who is well renowned by his might and tenacity, and in combats he is an undefeated one. His deeds that are impracticable even for gods are obvious, and scared for recollecting them I took shelter of Mt. Rishyamuka. Concluding that the lord of monkeys Vali to be an unconquerable, unattackable, unsympathetic one I am not leaving this Mt. Rishyamuka. I am moving about these forests along with earnest ministers like Hanuma and other significant ones, only because I am disconcerted and sceptical of him. I chanced upon a laudable and true friend in you, oh, Rama, the patron of friends, hence I take shelter in you, oh, tigerly man, for you are the final resort for those seeking salvation, like Mt. Himavan. I know the might of that mighty brother-the-malice of mine, and oh, Raghava, but your valour in combat is imprecise to me."
"Definitely I am neither examining, nor demeaning, nor intimidating you, but his macabre exploits caused cowardice in me. It is definite, oh, Raghava, your word, courage, and physique denote some sublime radiance in you, as with ash covered fire." So said Sugreeva to Rama.
On hearing that word of great-souled Sugreeva, Rama smilingly replied that monkey in his turn.
"If you are unable to confide in the intrepidity of ours, oh, monkey, I shall ingrain commendable confidence in you with respect to our action." Thus Rama said to Sugreeva.
Saying so to Sugreeva in a comforting manner, he that dextrous, vigorous Rama, the elder brother of Lakshmana sportively flipped the skeleton of Dundubhi with his big toe, and flicked that withered body of the demon with his big toe itself to a ten yojana distance without lifting his foot.
Then on seeing at the hurled body, and at valiant Rama who by now is like the blazing sun, again Sugreeva said this meaningful word to Rama in the presence of Lakshmana and other monkeys.
"Oh, friend, at that time when my tired and tipsy brother Vali tossed this body it was unspoilt, wet with blood and full with flesh. Raghava, now this body is sleazy, without flesh, also rendered into a strawy condition, and oh, Raghu's delight, you too flipped it because you are now energetic.
"If it be said something is wet or dried up there chances a lot of difference, oh, Raghava, thereby it may not be possible to assess whether you might is greater or his, as the gravity of the case depends much on that wetness or dryness alone, isn't it. That alone is the uncertainty in that matter, sire, whether your strength is superior or his, and if a single sala tree is ripped in an outright manner the ability or otherwise will be evident.
"String the bowstring to this bow of yours, an alternate of elephant's trunk, and stretch it out up to your ear, and release a great arrow. Darted by you your arrow will rip off this sala tree, oh, king, there is no doubt in that matter, enough is this thinking of yours and you will definitely do me this favour, I pray and swear upon me...
"As to how the sun is unsurpassed among all brilliances, as to how Himavan is unmatched among all mountains, as to how the lion is unequalled among all quadrupeds, so you are among all men for your unique valour." So said Sugreeva to Rama.
Thus, this is the 11th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 12
| Rama to imbue confidence in Sugreeva hurtles his arrow that penetrates seven sala trees and also the subterranean planes of earth and returns into his quiver. Sugreeva obliging the prowess of Rama submits himself to Rama, who encourages Sugreeva to challenge Vali for a duel. Accordingly a duel ensues wherein Vali assaults Sugreeva and chases him off. Battered and belittled, Sugreeva implores upon Rama why he did not come to his rescue. Rama apologetically states that he could not make out difference between the two brothers for they are alike. Rama asks Sugreeva to wear a garland and again challenge Vali, so with that identification of garland he could aim his arrow at the other dueller. Again they all advance towards Kishkindha for the duel with Vali. |
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On hearing the well-spoken words of Sugreeva that expressed doubt about Rama's valour, that great resplendent Rama took-up bow to inculcate credence in Sugreeva. Rama, the bestower of dignity to the sufferers, took up his dreadful bow, aimed at a sala tree, and darted single arrow, by which all the directions reverberated with the twang of his bowstring. The golden arrow released by the mighty Rama perforated all the seven sala trees, and even the levelled areas of mountain, and then entered the earth. Thus that arrow which briskly drilled all the sala trees, came up in a moment from under the earth, and again swiftly re-entered the quiver of Rama.
That arrow not only drilled one tree as asked by Sugreeva, but all the seven, and also a mountain from peak to core, and even entered the seventh earthly plane, that which is beneath the sixth plane of the earth, where atala, vitala, sutala, paataala, rasaatal, talaatala are the names of six strata of earth.
On seeing them the seven sala trees that are profoundly fissured, that best monkey Sugreeva went into a stunning astonishment at the rapidity of Rama's arrow. Highly gladdened Sugreeva made palm-fold in that astonishment, kneeled while his ornaments dangled, and prostrated before Raghava with his head touching the ground. Overjoyed with that deed Sugreeva said this to that virtue-knower, the one who is proficient among all experts of missiles, namely the valorous Rama, who is just in his presence him.
"You with your arrows, oh, best one among men, are capable of eliminating all the gods including Indra, oh, lord, then why to speak of Vali. By whom seven great sala trees, a mountain and also the earth is ripped off with only one arrow, oh Kakutstha, who then can stand up to you in the vanguard of war. Today on gaining a kind-hearted friend like you, who is similar to Indra and Rain-god who accord favour on their own, my distress is gone and my joy is heightened.
"Oh, Rama, today itself you eliminate that enemy of mine in a brother's semblance for my happiness, for which I adjoin my palms in supplication." Thus Sugreeva requested Rama.
That great percipient Rama embraced Sugreeva, which Sugreeva is pleasant in his look for he gained confidence by now, and who is an alternate of Lakshmana to partake Rama's affection, and then Rama said these words to such a Sugreeva in reply.
"Let us quickly go from here to Kishkindha, oh, Sugreeva, you move in advance, and on going there you invite that Vali, one redolent of your brotherhood." So said Rama to Sugreeva.
This word bh˜trgandhin is a unique expression for 'name sake,' and is said to be anarthaka bh˜t® vyapadeþam where ana arthaka is not, meaningful - meaningless; bh˜t® brotherhood's; vyapadeþam nomenclature. 'A meaningless nomenclature called a brother' for that brother who has no brotherliness for his brothers. Sugreeva do have such a brother Vali, from whom he got the redolence of cruelty alone, but not any brotherliness. Rama Tilaka.
They all on quickly going to Kishkindha, the city of Vali, hedged themselves in the thickets of forest trees and waited. Sugreeva firmly tightened his girdle-cloth for the duel and shouted boisterously for the purpose of inviting Vali for a duel, and his rapidity in shouting appeared as though to crack the sky. On hearing his brother's shouting that great mighty Vali is infuriated and impetuously rushed out of his palace chambers, like the sun falling back onto sky from his dusking brink.
Here Vali is compared with the dusking sun, who is also said to fall back onto the sky before his total dusking into western side. Some say 'because Vali is going to see the dusk of his day this simile is suitable,' while some say that 'Vali is not going to see his dusk of the day now itself hence this is unsuitable.' And some other older mms, contain this simile as toyad˜t iva bh˜skara× i.e., 'came out like blazing sun from behind the black cloud.'
Then a very tumultuous and awful fight occurred between Vali and Sugreeva, which is like the awful fight between the planets Mercury and Mars in skies.
"The encounter between Michael and Satan is similarly said to have been as if : "Two planets rushing from aspect malign / Of fiercest opposition in midsky / Should combat, and their jarring spheres / compound." Paradise Lost. Book VI. – So say Griffith.
Those two brothers who are convulsed in frenzy battered each other in that fight with their thunderbolt-like palms, and lightning-like fists. Then Rama wielding bow in his hand watched those valiant ones that are alike in their appearance, like the Ashwin twins among gods.
The Twins of Gemini, as known in European astronomy by names Castor and Pollux, or the Dioskuri are the Ashwin twins of Hindus.
For which reason Raghava could not differentiate between Sugreeva or Vali, for the same reason did not make up his mind to release his arrow, otherwise it would have been a deadening arrow, as confusion is the only reason for Rama. Meanwhile Sugreeva is unable to spot out his benefactor Raghava as Vali whacked him down, and thereby he immediately fled to Mt. Rishyamuka. Sugreeva is debilitated and enervated by Vali's thwacking till his limbs soaked in blood, and he entered the great forest of Rishyamuka as Vali chased him.
On seeing Sugreeva's entry into the forest of Rishyamuka, Vali said to him "you are let off for now..." and saying so he returned to Kishkindha from there in view of fear from curse of Sage Matanga. Raghava also came to that forest, along with his brother Lakshmana and along with Hanuma, where that monkey Sugreeva fled. Seeing the arrival of Rama with Lakshmana, Sugreeva ashamedly turned his eyes down to earth and piteously spoke this without eyeing Rama
"Showing your dexterity you encouraged me to invite Vali for fight, but you got me battered by my enemy, what is this done by you. You should have truly made it known at that time only, oh, Raghava, that you will not kill Vali, then I would not have come here, to Kishkindha.
Rama replied that great-souled Sugreeva who is speaking woefully with pathetic words in this way.
"Sugreeva, by which reason I have not let-off an arrow such as that of mine, that reason may be heard and let the anger be discarded. By ornamentation, attire, physicality and movements, you and Vali look-alike. By your voice, bodily glow, in your looking, also in bravery and in speech, oh monkey, I could not mark any difference. Thereby, oh, great monkey, I have not released this great speeded and enemy annihilating arrow of mine as I was confused in the similarity of your personalities.
"I was ambiguous by your similarities, as such I have not released this ghastly and life-taking arrow, otherwise the basic object of ours will be ruined, isn't it. When my unawareness and fallacy hazardously afflicts none but you in the form of my own arrow, oh, brave lord of monkeys, then I will be establishing my own imbecility and naivety, isn't it.
"Eliminating one who is protected means a terrifying sin of highest order, even so, myself and Lakshmana and also thus Seetha with her exquisite glow are all dependent on you, and you are our shelterer in this forest. Therefore, oh, monkey, again you fight with him without doubting me, and I will render him ineffective at this moment only with a single arrow of mine, and you can see Vali squirming on the ground.
"You have an identification for yourself, oh lord of monkeys, by which you can be identified when you are engaged in duel. Lakshmana, pick up this gaja creeper that is beautiful in its appearance and let this noble souled Sugreeva be garlanded with that." So said Rama to Lakshmana.
Then Lakshmana plucked that gaja creeper with flowers growing at the foot of the mountain, and slung it like a garland around the neck of that Sugreeva.
He that prosperous Sugreeva with that flowery-creeper adorning his neck then shone forth like a black rain cloud against a backdrop of rich ochry colour of sunset, and with a train of herons adorning that cloud like a garland.
He that Sugreeva whose physique became effulgent by that creeper-garland is again emboldened by Rama's words, and he again advanced to Kishkindha with Rama, and reached it again.
Thus, this is the 12th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 13
| After encouraging Sugreeva to challenge Vali for a second time duly wearing a flower garland as a mark of identification between the two brothers, Rama and others proceed to Kishkindha. On their way they chance to see a divine hermitage called sapta jana aashrama 'Hermitage of Seven Sages.' On worshipping it they proceed to Kishkindha. |
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That righteous Rama readying his great bow decorated with gold, and on taking blazing sun similar arrows that are victory-oriented in wars, proceeded from Rishyamuka along with Sugreeva to the city ruled by the valour of Vali, namely Kishkindha. Stern-necked Sugreeva and the great mighty Lakshmana strode ahead of that great soul Rama. The brave Hanuma, dauntless Nala and Neela, and the captain of monkey's captains Tara of great energy followed them rearward. They moved on looking at the trees that are drooping with the weight of their flowers, and at he rivers that are carrying pleasant water while themselves are coursing towards ocean.
They on seeing house-like caverns, crags, ravines and caves, and monumental peaks, cavities that are pleasant for sight have moved on.
The words kandara , and guha have different meanings. kandar˜õi = mandira ˜k˜ra parvata vivar˜õi house-like mountain cavities; nirdar˜õi = þaila vivar˜õi - guh˜× = deva kh˜ta giri bilv˜ni deep mountain caves made by divinities - Rama Tilaka.
On their way they observed lakes that are glistening forth with gem-like waters without slime, and with lotus buds in budding stage.
The word aakoshakuDmalaiH has other renderings. One is as above, saying the lotuses in lakes are still in the budding stage and they have not started to bloom. The other is that they are neither large not tiny in size. Another is that the stem is having all buds from below to its end, if the compound is separated as aa kosha kuDmalaiH .
Secondly the usage of vaiduurya vimala udaka is an often-repeated expression, which may not be construed that the waters are just like cats-eye or Lapis Lazule, the precocious gem in nava ratna / nine-gem combination. In fine composition it is smaraNa alankaara , a metaphorical memorabilia. If it is said that the water is like vaiduurya or cat's-eye or Lapis, it reminds us of all other eight gems including a diamond. As such the waters are crystalline and pellucid in their look like priceless gems, for water is the invaluable gem-like gift of nature and flowing waters are the priceless possessions for livelihood as well.
The following two verses contain the foots in one samaasa/ one compound which if read in a spell will be rhythmic. The first foot of verse nine is one samaasa / one compound only. Both the unbroken compound and segregated word order are given below for reading pleasure.
Those lakes are reverberant with Karandava-s, Saarasa-s, Swans, Vanjula-s and other waterfowls, also like that with Chakravaaka-s and other birds. They have seen fearless deer feeding on soft grass blades everywhere, somewhere moving here and there in the forest, and else where standing. They have also seen the forest elephants that have white tusks for their ornaments and that are moving in herds, and which are the dangerous enemies of lakes as they destroy lakebeds. Also seen are the vigorous and elephantine monkeys that are like mobile mountains, begrimed with dust, and bellowing on mountain ridges.
If the first foot mattaan giri taTa udghuSTaan is connected with verse 10, it can also be said in respect of elephants like 'the elephants in rut are moving like mobile mountains and noisy on the mountain crags.'
On seeing other forest beings in that forest and birds moving aloft in sky, those followers of Sugreeva quickly moved on.
The two words vihangama and khecara mean a bird. But the vihangama is the cognate word and khecara is its adjective, as observed by Dr. Satya Vrat in his: The Ramayana - A Linguist Study.
While they are quickly going, Rama, the delight of Raghu's dynasty, saw there a clump of forest trees and he asked Sugreeva like this.
"This cluster of trees surrounded with plantain trees is like an accumulation of thick clouds, and this is shining forth like a cloudscape in sky. What is this? I wish to know and oh, friend, I wish you to clear this inquisitiveness of mine.
On hearing that sentence of that great soul Raghava, then Sugreeva described about the significance of that forest while proceeding on the way.
"Raghava, this spacious hermitage with abundant gardens and dainty tubers, fruits and water is a weary remover." Thus Sugreeva started telling Rama. There were hermits named sapta jana, Seven Persons, who were dourly vowed with their heads pendulous downward and legs up, as in shiirSa aasana , the upside-down yogic body posture, and who always reclined in water. They were making diet on air alone that too once in seven days, and living unwaveringly in that way they practised their asceticism for seven hundred years and went to heavens with their bodies. This hermitage that has encircling trees for its compound wall has become highly unassailable even for Indra together with all gods and demons. Birds and other forest moving animals forbear this hermitage and those that unknowingly enter in there they do not return.
"From there artistically worded lyrical and instrumental tunes, and even the sounds of ornaments are audible, and oh, Raghava, one can sense a divine fragrance too. Even the triadic ritual-fires glow there, and their thick and ochry coloured smoke like that of a reddish-brown pigeon is apparent muffling the treetops. When that smoke is mantling their tops these trees are beaming forth like mountains of gems overlaid with clusters of clouds.
"Offer salutations determinedly and adjoining palms addressing the sages called Seven Persons, oh Raghava, along with brother Lakshmana. Those that offer salutations to those sages with contemplated souls will evince no bodily trauma in the least." Thus said Sugreeva to Rama.
Then Rama along with brother Lakshmana adjoined palms, addressed himself to the great-souled sages known as Seven Persons, and offered salutations to them. That righteous Rama along with brother Lakshmana, Sugreeva and other monkeys having worshipped those sages proceeded to Kishkindha well-pleased at heart.
Having gone a long way from that hermitage of Seven Persons they have seen that unassailable and Vali ruled city namely Kishkindha.
Then Rama's bother Lakshmana, Rama, and other monkeys wielding their weapons and flaring with their upsurged fiery again came to eliminate that enemy Vali to the city that is ruled by the brawn of the same Vali, the son of Indra.
Thus, this is the 13th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 14
| Sugreeva again requests Rama to ascertain whether he is prepared to eliminate Vali this time. Rama assures Sugreeva that he will not deviate from what he has promised, and he never would, and asks Sugreeva to challenge Vali by way of inviting him for a duel. Sugreeva blares out inciting Vali to the duel. |
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They all on quickly going to Kishkindha, the city of Vali, hedged themselves in the thickets of forest trees and waited. That forest lover with tumultuous voice Sugreeva cast his eye everywhere and assumed tremendous fury. Then Sugreeva encompassed by his followers war-whooped ghastlily, like a great cloud that emerged accelerated by gusty wind and that is thundering as though to rip the sky, inviting Vali for fight.
Then Sugreeva who is like the rising sun and whose stride is like that of a proud lion saw the adroit Rama and then said this sentence.
"She whose arch-way is decorated in gold, who is spread out with snares of monkeys, and who is impregnated with flags and machinery, we arrived at such city of Vali, Kishkindha. Oh Brave one, you make happen the promise you earlier made regarding the elimination of Vali on time, like the time of sprouting that enables a creeper-plant to bear a sprout on time.
The use of sprouting of a tendril, or fruition at this juncture is to express that Sugreeva is like the slender leafless shoot of a climbing plant that requires some firm-rooted tree to hang on and flourish. It is said lata, kavita, vanita na shobhate aashrayam vinaa climbing plant, poetry, or an young girl do not prosper without patronage. So Sugreeva is submitting himself, as a kainkarya to the patronage of Rama, like Lakshmana.
When thus said by Sugreeva that enemy-destroyer and righteous Raghava said this word Sugreeva.
"By which creeper-garland that Lakshmana plucked out and garlanded you, by this creeper-garland of gaja-flowers alone your identification is marked. Oh brave-one, you are shining forth with this creeper-garland laced at your neck like the night time sun with a garland of stars.
The usage of words vipariite and suuryaH iva are given many meanings. 1] pariita is said to be day and vi pariita is night and the Moon that traverses in the mid of night is called the Sun.
parŸtam tu div˜proktam viparŸtam tu þ˜rvarŸ |
r˜k˜ madhyagata× candra× s¨rya iti abhidhŸyate ||
r˜k˜ madhyagata× candra× s¨rya iti abhidhŸyate ||
So Sugreeva is like the sun at night with the garland of stars, a metonymical expression.
2] Sugreeva is like the Sun in sky with a necklace of night-stars, which is impossible and hence it is abbhuuta upama, hyperbole.
3] Moon takes the sunrays and illumines the night thus the expression vipariite suurya iva metaphors Moon with Sun as in bimbaprati bimba nyaaya , mirror-image syndrome.
[4] vipariite kale = the word kale that is at an extraordinary time when some catastrophe is foreseen, then it is 'like the Sun shining in the night with stars, Sugreeva is also shining thus. For this astrology says:
r˜trau indra dhanu× darþe div˜ nakÿtra darþane | tad r˜ÿ÷ra n˜dha n˜þa sy˜t iti garga bh˜ÿitam ||
Appearance of rainbow during night and appearance of night stars during daytime causes the destruction of the leader of that state, Garga says so.
Now that Sugreeva is appearing like the blazing Sun with garland of night stars, for he is wearing the gaja-flower garland, Rama foresees the destruction of the present lord of Kishkindha, namely Vali. Further Sugreeva is from Lord Sun's lineage. Govindaraja and Maheshvara Tiiratha agree on the last rendering.
"Oh Vanara, today itself I will set you free from the fear and enmity whipped up by Vali by releasing a single arrow in fight. You show me your enemy in a brother's mien, oh, monkey, by then he will be rolling in the dust of this forest eliminated by me. If he returns to live even after my espying him then immediately you can find fault with me, you can even deride me.
"Seven saala trees are rived with a single of arrow of mine in your presence, thereby be sure that Vali will be dispatched now, by my might.
"Just bound by the anxiousness to implement righteousness untruth is unsaid by me earlier though I am involved in distresses for a long time, and hereafter it will not be said in anywise. As Indra fructifies the sprouted paddy field I will make happen my promise, hence leave off your perplexity. Thereby to invite that Vali with golden pendant, oh, Sugreeva, you make such a war-cry by which that monkey Vali comes out.
"Vali is a willing fighter who shines forth by his victories and one who is given ovation for his triumphs, and undefeated by you as yet, such as he is he may be incited with war-whoop so that he comes out without any hindrance.
Here the word jaya - bala shlaaghii gives another meaning that Vali lauds the opponent's might but discredits it to be inferior than his own might. Likewise tvayaa ca a dharSita also means that 'by you not overcome yet...' Sugreeva has just returned to Rama after a fight with Vali. So it is said that adharSaNa is in nishchaya ardhaka, and since Sugreeva encountered Vali once, Vali will not tolerate any more war cries from Sugreeva, thus comes out of Kishkindha. ripunagara gopura dv˜ram uparudhya vyuth˜ya bahir ˜gaccheti samud ghoÿaya | tadasaham˜no v˜li yuddha sannadho bahir nirgacched eva --- iti r˜ma vacanam - dharm˜k¨tam
"One who is assertive of his own valour will not tolerate to hear enemy's daring in a brawl, that too in the presence of ladies." So said Rama to Sugreeva.
On hearing the words of Rama he that Sugreeva with golden yellow complexion blared a gruesome blare as though to completely rend the sky. By that sound of Sugreeva the splendour of cows is marred and they are running helter-skelter like the well-born ladies who are mishandled by invaders due to the misrule of their own king.
And deer are hurriedly fleeing like war worsted horses, and the sky-flying birds are falling to ground like planets or stars when their merit diminishes.
Sugreeva's blare made the mild cows, which so far not habituated to such sounds run hither and thither like horses. And they the running of cows also look like the scramble of well-born ladies when they are ill-treated, handling by their braids, by the invaders who conquer the kingdom due to the misrule of the king in throne. The deer is famous for speedy springing. But the noise made by Sugreeva impaired the faculty of springing of deer and the deer are now limping to flee like impaired war-horses in the war field. Some translations say the impairment is for horses. The sky flying birds need not touch the ground but they are now falling onto the ground due to the impact of the sound made by Sugreeva. Their falling is like the meteors falling onto ground. It is said that every liberated soul becomes a star in the sky, like the star of North Pole, dhruva tara . So also the planets and stars are the liberated soul of eminent saints or sages. Thus the falling of birds is compared to the falling of stars, planets, or meteors. This expression is shleSa with kaanti guNa ; Metaphoric colligates.
Sugreeva, the son of Sun, who is well-known for cloud like thundering, and whose vigour is now reinforced by his bravery, then promptly released an oceanic roar like an ocean with splashing waves drifted by gales.
Thus, this is the 14th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 15
| Lady Tara is entered here. She is the granddaughter of Brihaspati, the Jupiter and wife of Vali and she is one of the exemplary females in this epic. She is entered only thrice in the vast of this epic, presently here, next at the fall of Vali and later to pacify the ire of Lakshmana. But her personality for analytical intelligence does not exit from the minds of readers. Here she advises Vali not to confront Sugreeva, as long as Rama stands guard to him. Further she says after a logical discourse and reasons, why not Sugreeva be made the Prince Regent of Kishkindha, even at this juncture, where she foresees a calamity to Vali. But Vali, maddened in his intellect by his brawny might slights her far fetching advice. |
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Then the illiberal Vali has clearly heard that outcry of his plain-spoken brother Sugreeva from his palace chambers. On hearing Sugreeva's outcry that is shuddering all beings Vali's insolence is diminished as high furore superimposed on it. Then, embitterment overspreading on all his limbs Vali with golden-hue is immediately rendered non-luminous like the eclipsed sun.
With asymmetrical teeth and with burning fireball like eyes Vali is reflective of a lake whose red-lotuses are uprooted leaving stalks afloat.
Vali's aspect is like a lake into which an elephant on its entry creates turmoil and uproots its red-lotuses, thus leaving the pond with their stalks afloat and its clear water turning reddish due to the elephant's heaving of the slushy red-mud. Maheshvara Tiirtha.
That monkey Vali then on hearing that intolerable noise bolted out of palace chambers thumping his feet as though to shatter the earth.
His wife Tara stepped in and showing goodwill and amity hugged him, for she is in fear and bewilderment, and said this word that is beneficial in its futurity if Vali heeds it.
"Oh brave one, you better gently leave off this anger that is coming on like a gushing river as is done with an enjoyed chaplet on getting up from bed in early hours.
"Oh, monkey, you can fight with him in early hours of tomorrow, oh, brave one, evidently you neither have divers enemies nor your valour is trivialised."
Or
"You can fight with him at appropriate time, thereby your enemy is neither glorified nor you are trivialised evidently, for you are a braving one.
Fighting on next day morning means that Sugreeva has come in the evening time. This is not accepted by some and they give meaning to the word kaalyam differently.
"Your quick exiting is disagreeable for me, and what for you are dissuaded that may be listened as I tell. Earlier Sugreeva came assaulting and inviting you for a combat, and you also have gone out and rendered him as a nonentity, and being battered by you he fled in all directions. He who is undone earlier by you, particularly after torturing by you, his coming here again and inviting you for a duel is causing a doubt in me.
"The arrogance and endeavour of the shouter, and even the rampage of his furore, all these will not have a trivial reason, isn't it.
"I do not think that Sugreeva has come here unaccompanied, and on whom he is dependant must be an unflinching support foregathered by Sugreeva. By his nature Sugreeva is an expert and even so a clever one, and he does not enter into friendship with anyone without examining his mettle.
I am already briefed by our son Angada's information, and what I have heard I will now relate that helpful word to you. Son Angada said this account when he returned from forests, and to him spies are said to have reported this.
"Those that are born in Ikshvaku dynasty, sons of the king of Ayodhya, valiant and unconquerable ones in war, called Rama and Lakshmana are there in this country. These two unassailable ones have chanced there at Sugreeva's place to fulfil the longing desire of Sugreeva.
"He is an acclaimed one for his warfare, and like the fire flaring up at the end of era he shatters the strength of enemies, and he is Rama your brother's helpmate, they say so.
"And he is said to the habitable tree for the polite, the ultimate course for the woebegone, a hospice for the agonised, and for grace Rama is the only abode.
"He is endowed with the knowledge of mundane and ultra-mundane things, he always abides in the directives of his father, and as with Mt. Himalayas for all natural elements he is the greatest mine of merits.
"By that reason, with that unconquerable on in conflicts, an imponderable one and a great-soul Rama, your enmity is inapposite.
For the above three stanzas very lengthy commentary is rendered of which some points are detailed here. Lady Tara is elucidating the whole being of Rama as gathered by her from her son Angada. The second foot of verse 19 starts with the words nivaasa vR^iksha a habitable tree; if it be asked why Rama is compared with a tree, then it is said that tree requires no formalities like 'may I come in...' or 'rights of admission reserved...' etc., as with any other house or habitation, for taking hold of its shade. A tree first gives its shade to the traveller who seeks it and then affords its fruits or flowers satisfying the basic needs of the needy. So Rama is such a tree that protects and nourishes, should anybody seek his grace.
Next is saadhuunaam for polite supplicants he is the ultimate course. Tara is saying indirectly that Vali is not at all polite in treating Sugreeva either as crown prince of Kishkindha or as his own younger brother. As such Vali cannot supplicate to Rama at this stage for his impoliteness to Sugreeva and to Ruma, wife of Sugreeva, which is intolerable to Rama, and hence Vali shall not confront Rama. aartaanaam for earnest and anguished supplicants Rama is the ultimate recourse. This is what later said in Bhagavat Gita at 9-22, yoga skhemam vahamyaham... Vali may dismiss this idea saying that 'if Rama is the ultimate course for the polite supplicants, I have my recourse to other supreme lords, i.e., none other than Indra, my father...' And for this Tara is supplementing her thought in saying, yashasaH ca eka bhaajanaH the grace Rama is the only ultimate abode, where Indra and others are but penultimate. Hence as long as Rama is standing guard to Sugreeva, Sugreeva cannot be trivialised and this again as said in Bhagavad Gita, na me bhaktaH praNashyati... at 9-31.
Alternately, it is again as said later in Gita at 7-16 that chaturvidhaa bhajante maam... 'four kinds of devotees worship me...' Those four are, one who is seeking knowledge saadhuunaam; those that are interested in salvation, kaivalya kaamuka; like King Priikshit. One seeking of material gains aapannaanaam; those that seek the material gains that were not there previously to them, also called artha ardhii; like Sugreeva, Dhruva. One who is distraught aartaanaam; those that are in anguish like Gajendra, the Elephant caught in lake by crocodile in gajendra moksha. And the fourthly one who is a wise person yashasaH j~naani; gloriously enlightened one, like Shuka, Sanaka, Naarada, Bhiishma, Prahlada. And this wise one is impossible to exist and if he is there 'he is my soul j~naanii tu aatmaiva me matam...' Gita 7-18.For all these four kinds Rama is ...eka bhaajanam..., the only recourse.
Next is j~naana, vij~naana sampatti In that j~naana is privy to the materialistic, worldly, kingly affairs. vij~naana is the knowledge derived from the scriptures, providentially profound. Or, through karmadhaaraya, j~naanaH ca asau vij~naa sampannaH ca... corporeally he is the knowledge, and spiritually he is gnostic as well. Hence he is the phenomenon of the Supreme Being in maintaining dharma. In order to maintain that dharma Rama is now observant of his father's orders pituH nideshe nirataH. This pursuit of father's orders is but one of the many other attributes of his dharma, and that alone is said here as secondary attribute, upa lakshaNa. Hence in pursuing his dharma Rama may eradicate adharma of Vali, insofar as Vali's misdemeanours towards Sugreeva and his wife Ruma are concerned. guNaanaam aakaraH; with his auspicious merits he is a Great Mine. Usually these guNa-s, attributs of Vishnu are six as per Vaishnavaite classification, con solidating them as ShaDguNa sampatti , which are aishvarya, viirya, yashas, shrii, j~naana, vairaagya. And there are many more in the depth of the soul of Rama hitherto unexcavated. As such, there are innumerable and auspicious elements, or merits, in him dhaatuunaam shailendraH. These elements neither subdivide nor shake him off his Himalayan personality, in the pursuit to establish dharma.
"Oh dauntless one, I tell you this much that you shall not become overcritical of him, and what I say is beneficial to you that may now be listened and even implemented. Oh, king, let Sugreeva be decorously and quickly anointed as prince regent, and oh, resolute one, let there be no hostility to your own younger brother.
"Achieving unanimity with Sugreeva and solidarity with Rama by discarding enmity, in effect is appropriate for you, thus I deem. This Sugreeva is your younger brother and you should be keen about him, isn't it... and whether he is here or there in Rishyamuka he is just your brother.
"Indeed, I do not see anyone on earth a coequal to him in kindred spirit, hence leave off this enmity and honour him with bestowals and felicitations as an insider, and retain him at your side. That boisterously voiced Sugreeva is indisputably an excellent kinsman of yours, and hence brace yourself with the fondness of brotherhood, as there is no other way out to you.
"If you look upon to do my favoured deed, and if you look upon me as an expedient one, I beg of you in our loving attachment that my gentle word of advise be done. Be graceful and it behove you to listen to my small but expedient talk, and following up rancour alone is unbecoming of you, thereby your confrontation with the Prince of Kosala will be unpardonable for his dynamism equals that of Indra." Thus Tara spoke to her husband Vali.
Then, though Tara spoke beneficial and advisable words they are unimpressive to Vali for he is impounded by fatality and driven by time to his doom.
Thus, this is the 15th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 16
| Vali dismissing Tara's words, who is dissuading him to confront Rama, starts out to fight out Sugreeva. A ghastly fight ensues in which Vali depletes Sugreeva's strength by the boon and Indra's chest-plate, and thus Sugreeva seeks Rama's help. Rama shoots his arrow which hits Vali on chest, but does not render him dead immediately. Thus that great mighty and unassailable Vali is brought down to ground. |
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While Tara with a face that shines like the lord of stars is speaking thus, Vali dauntingly spoke to her with these words.
"He is an younger brother and an adversary in particular, oh, pretty-faced Tara, can I by any reason tolerate him when he kept raving on frenetically, tell me. To those valiant ones who neither give ground nor get assailed in wars, oh, shyly, endurance of a overweening war-whoop is more than death. I am incapable of withstanding that dumbly Sugreeva's bawling commotion desiring a brawling duel. Also, you need not bother about Raghava's doing some harm to me, as I wonder how a diligent man and knower of virtue can commit sin.
"How do you follow me again, you return with all these females, truly you have expressed your friendliness owing to your devotion to me. You may do away with your perplexity as I will retaliate Sugreeva on my going there only to drive him and his arrogance out, but without letting his lives loose. As he is firmed up for a combat, I will indeed have to effectuate what his desire is, by caning with trees and fistfights, by which roughed up he returns.
"My nerve and pace of combat will be insufferable to that malign minded Sugreeva, oh, Tara, you have offered your helping suggestion and you have shown all your friendliness to me, it is enough. I adjured you on my lives, return with your followers, and I shall return to you on easily defeating and returning that 'brother of mine." Said Vali to Tara.
She that pleasant articulator and talented Tara then hugged and circumabulated Vali, suppressing her moaning, as an honour to the braver.
Then she who is a hymnodist that Tara has performed a hymnal bon voyage wishing triumph to Vali, and entered palace chambers along with other females, disoriented by her own sadness.
The swatyayana is a Vedic formality performed by the mothers / wives of the combating gallants at the time of the departure of heros to battlefields, by placing red tilaka on forehead, aarati , with camphor burning, akshata , sprinkling grain on head, handing him his bow or sword, all with respective Vedic hymns. The weaponry of these heroes will be in the custody of their wives, for they have to worship the weaponry that brings victory to their husbands. Seetha also gives Rama his bow and sword in Aranya Kanda, on his departure to forests from Suteekshna's hermitage as at 3-8-18.
On Tara entering her own palace chambers along with other females, Vali emerged out of the city hissing like an infuriated great snake. He that highly rancorous Vali suspired with high audacity and spread his sight everywhere intending to sight his enemy.
Then that celebrated Vali saw Sugreeva who is in golden-ochre hue, whose girdle cloth is tightened for a fight, and who is with an air of self-confidence, blazing like fiery-fire. That strong armed Vali who is highly provoked has also tightened his girdle cloth on seeing proximately available Sugreeva. He that formidable Vali strongly tightening his girdle-cloth too, and proceeded towards Sugreeva in a well timed manner uplifting fists to fight him off. Even Sugreeva has come at that imprudent Vali with golden pendant, on tightening his fists, lifting them up at the ready, and aiming them well at Vali.
Vali spoke this word to that Sugreeva who is swooping down on him, whose eyes are reddened in fury, and who is an expert and expeditious in fighting.
"Properly clenching fingers this great fist of mine is firmly clenched, and it will unclench only on taking your lives when I pitch this on you at full speed." So said Vali threateningly to Sugreeva.
Thus said, Sugreeva with high dudgeon said, "this fist of mine shall fall on your forehead plundering your lives."
Coming near instantaneously Vali hit him, whereby Sugreeva is enraged and became like a mountain streaming blood in its torrents. But Sugreeva unhesitatingly uprooted a saala tree with his force and thrashed the limbs of Vali as with the thunderbolt thrashing a great mountain. But Vali, when thwacked with saala tree had staggered and looked like a tossing ship in an ocean filled with heavy weight of merchandise and brimming with merchants, but on the brink of wrecking.
Those two, Vali and Sugreeva, with their sensational energy, triumphing zeal, frightful physiques, swiftness as good as the Divine Eagle Garuda, vigilance in exploring perilous body parts of one another, ravagement of their own enemies fought frighteningly, like the sun and moon in the sky, which is inconceivable.
But Vali being the possessor of might and vigour progressed and though greatly mighty is son of sun, Sugreeva, regressed. Sugreeva became retardant in aggression when Vali routed his pride and then he exasperatedly started searching for Raghava to counteract Vali. Among those two there happened a deadly fight time and again using trees with branches, peaks of mountains, their own nails that are similar to the razor-sharp edges of thunderbolts, and with fists, knees, feet, and arms, like the fight that once chanced between demon Vritra and Indra. Those forest moving vanara-s that are soaked in blood have gone on clashing, threatening each other, like two clouds clashing uproariously.
Raghava has then seen the lord of monkeys Sugreeva who is repeatedly eyeing all sides for help and who is even deteriorating in his enterprise. On seeing the lord of monkeys Sugreeva in a forlornness, then the refulgent and fearless Rama scanned for an arrow aiming to eliminate Vali. Then on tautening a venomous serpent like arrow in the bow, Rama started to draw out bowstring, whereby that bow attained a similitude with the Time-disc of the Terminator. At the blast of bowstring the lordly birds and animals are panicked, like those that will be startled by the approach of ear ending, and they all fled.
The arrow released by Raghava that has the boom of thunderbolt's thunderclap and the flashes of a lightning fell on the chest of Vali. Hit by the fleetness of that arrow then that highly magnificent and intrepid lord of monkeys Vali fell onto the plane of earth.
Like the flag that will be raised in honour of Indra during the month of ashvin on a full-moon day, but thrown onto earth along with its flagstaff after the festival, Vali with depleted energy and dissipated vitality slowly fell onto ground, and with tears blocking throat he moaned piteously.
This indra dhvaja ustava , festival of Indra's flagstaff will be undertaken after the sixth lunar month of year, usually after summer in order to appease Indra to cause rains. On full-moon day in Ashvayuja month [October-November] this will be performed and after the ritual the flag / flagstaff will be thrown to ground.
That best one among men Rama released a blazing and enemy subjugating arrow which in simile is like an Epoch-ender at the end of era, and that best arrow decorated in gold and silver looked like the glance from the Third-Eye of Rudra, emitting fire with smoke.
That Indra's son Vali, dampened with blood and sweat, then looked like just felled Ashoka tree which has stemmed up and so far standing high on a mountain with fully bloomed clusters of its blood-red flowers, and when his anima is undone he even looked like the flagstaff on which a flag is raised in honour of Indra, but which is altogether dislodged and abandoned on the ground.
Ashoka tree by itself stands high and stout with its blood red flowers, and by virtue of its growing on high of mountains it is more gloriously standing till now, like Vali, but that is felled too suddenly.
Thus, this is the 16th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 17
| Rama's arrow hits Vali on chest and Vali fallen down. But Vali is not dead yet. When Rama and Lakshmana approach dying Vali, he questions the propriety of Rama in killing him. Vali's questioning explicitly is straightforward befitting to the defeated mighty Vanara King. But implicitly, there are ancient commentaries that deduce many more meanings in picturising Vali as a devotee of Rama, who wanted to die at the hand of Rama, like Viraadha and others, as a means of salvation. |
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When Rama's arrow hit him then Vali, the scourger in war, suddenly fell down like a hewed down tree. He who glittered with pure golden ornaments, that Vali fell down on earth while all of his limbs sank to dust, like the flag of Indra when released from its ropes. On the fall of that lord of hosts of monkeys and bears onto earth, unilluminated is the earth like the welkin that has forsooth lost its moon.
Though that great souled Vali fell onto earth, neither his brilliance, nor lives, nor resplendence, nor his bravery are unfettering from his body. That superb and gem-studded golden pendent given by Indra sustained that monkey chief's lives, resplendence and brilliance. By still wearing that golden chest-pendant around his neck, that brave general of monkeys Vali appeared like a black-cloud smeared with the colour of golden sunset all around its edges.
Even though Vali has fallen on ground his splendour is as though refulgent devising itself into three aspects, namely by his body, chest-pendant, and the arrow of Rama, which arrow is given to strike the crucial body parts alone, and which is still stuck in Vali's chest. That arrow which effectuates the pathway to heaven, now discharged from the bow of Rama has brought forth that redemption to brave Vali .
Then on seeing him who has fallen in war, the one with golden pendant, enormously chested, mightily armed, face golden, eye greenish, but who is like a fire extinct of its flame; who is like Indra in unassailability and like Upendra in indomitability; and who like Yayaati who has fallen from heaven, as well like the sun who falls onto earth from solar orbit when Time-ender flings him at the end of era; such as he is, on seeing that son of Indra, who forsooth has fallen, Rama neared him followed by Lakshmana.
Yayaati is the son of Nahusha, who was a king of repute. After a rigorous penance Yayaati attains heaven. But he starts his self-praise and goes on narrating his achievements. Indra tries to tell him that 'this is heaven, here there is no you-ness and I-ness...' but in vain. Later unable to contend with Yayaati's self-eulogy Indra pushes him back to mortal worlds. Vali is in the same predicament as he took pride in his own brawny strength but now battered by still mightier person.
On seeing the brave Vali fallen like that, who by now is like fire with extinguished tongues of flames, and who is seeing droopily, those two valiant brothers, Rama and Lakshmana, neared him with due honour.
On seeing Rama and the great mighty Lakshmana as well, he who fell to ground flatly hurt by arrow, and whose energy and lives are trifling and vigour trivialised thereby, that Vali spoke these sarcastic words in his proper pride to Rama, who is taking pride in this conflict as a victor, which words at the same time have meaning, politeness, and self-righteousness.
"You are a renowned prince with pleasing looks… but, which kind of death I am getting now, that too when I was in the commotion of conflict with another, alas, that ignoble death is owing to you, and what merit is achieved by you in this undertaking of yours to kill someone who is facing away from you…
From hereon the sentences of Vali and also of Rama in next chapter are commented variously and voluminously. Apart from upholding Rama's deed as a rightful one, Vali's position is also kept up, by deducing meaning from these utterances and Vali is pictured as a dedicate to the Absolute. Maheshvara Tiirtha in his Ramayana tattva diipika gives many tones for these aspects, mainly as innuendo of praise, vyaaja ninda.
In this verse itself Vali's expression is said to be like this: paraa~Nmukha vadham kR^itvaa = 'one who is faced way - not in battlefield, but in the battle field like life, say from morality and doing all unethical things, like exiling younger brother and captivating his wife... killing of such an antagonist is rightful of you...' For another compound kaH atra praaptaH tvayaa guNaH other mms use kaH nu praaptaH tvayaa guNaH in that nu has a special usage in Ramayana, as at 1-1-2 konvasmin saampratam loke etc. Here also, taking kaH nu guNaH it is said that 'verily invaluable merit is achieved by you and your godhood is established by absolving me. For me, getting killed at your hand is no less a merit, by which I am rid of all sins, and I am now going to heavens...' This is supported by scriptures raajatva shaashan paapasyatadaapnoti kilbiSam 'one who is rightfully punished by the king is rid of all sins'; and according to the saying as well: raaja bhidhR^ita daNDaastu kR^itvaa paapaani maanavaaH | nirmalaH svargam aayaanti santa sukR^ito yathaa and I will go to heavens without blemish'.
For the last compound tvat kR^ite nidhanam gataH other mms use shareNa urasi taaditaH 'with arrow, on chest, struck...' establishing that Rama did not backstab Vali, but hit on chest as said at 4-16-35: vaali vakSasi paatitaH .
"Rama is high-born, they say, gifted with mightiness, resplendent, pursuer of vows, mindful of mercy, delighter in people's welfare, sympathetic, greatly enthusiastic and assertively committed in doing good deeds, knower of time-and-action, all these living-beings on earth are thus relating your renown, aren't they.
Explicitly it is Vali's harsh accusation of Rama, but implicitly it is a praise offered to Rama, since his arrow accords heavens to Vali. This is the same with the following two verses. vyaaja ninda innuendo of praise.
"To be able to control senses and will, forgiveness, conscientiousness, resoluteness, truthfulness, and adventurousness, oh, king, are the aptitudes of a king, and even punishing the wrongdoers, too. Concluding that those kingly characteristics will be obtainable in you, and even judging by the noble dynasty of yours, I have confronted Sugreeva though Tara dissuaded me.
"When you have not appeared before me when I confronted Sugreeva my concept was, 'it will be inapt of Rama to hurt me while I am combating with another combatant, besides, when I will be unvigilant in that fight… Not known that your soul is put to death, not known that you are the unrighteous flag bearer of righteousness, to me not known that you are insidious like straw covered well.
In the verse the two words na, jaane 'not known to me' are used only once. While bringing it two more times for filling the ellipses, adhyaahaara, meaning is drawn to all three expressions as above i.e., 'Unknown are the three things... etc.' Vali is said to have admitted that Supreme Soul is not a struck-out entity or killable, and either sin or profanity is attachable to Him, as per the saying in Bhagavad Gita, kam ghaatayati hanti kam? 'who can stab the soul, who hurts it... na enam chindanti shasraaNi 'knife can cleave It not...' as at 2-21 and its successive verses. Here Vali has said that 'nobody knows, including me... that you are flag-bearer of virtue above individual souls, sins...'
"I have no knowledge that you are a sinner, one in the garb of a benign soul, and explicitly mantled under the garb of probity like ash covered fire.
The word paapam is either sin or sinner. If it is said as sin, then it is attached to next compound then it is read as the admission of Vali in noticing Rama as Supreme Person, paapam pracChannam iva paavakam , 'as fire will burn the one who is covered with sin, you also will burn...' And there is no 'garb of dharma...' to you, for you are dharma itself. Thus Vali said to have noticed Supreme in Rama, as said at apahata paapmatvaadi guNa vishiSTa 'Supreme Person is one who is above the words like sins, merits' etc.
"I am non-guilty as I have not committed any misdeed either in your country or in your city, nor I have taunted you; I am a vanara subsisting on fruits and tubers and always moving in forests alone; such as I am, what made you to torture me when I was not combating with you en face, furthermore, when I was involved with another?
'You do not kill any guiltless beings, tvam api a+kilbiSam na himsi , but you are now killing me because there is some guilt in my deeds, of which I am well aware, but waited for you to come...' This is the subtext of Vali's retrospection.
"You are renowned to be a prince with charming looks, oh, king, and indications agreeable to rectitude are also appearing on your body. Will anybody born in Kshatriya's family, a learned one in Veda-s, thereby who is rid of ambiguities with respect to right and wrong, and who is cloaked in an air of probity, execute such a ruthless deed like this? Though born in Raghava's dynasty and renowned as a moralist you are actually amoral, and for what purpose you run around with this moral aspect?
'Oh, Rama, you took birth, not so, emerged as an incarnation in Raghava's dynasty, artham purposefully... abhavya san 'though cruel...' bhavya ruupeNa paridhaavasi, kim? you are moving about with a superficial aspect of a morally sagacious person, or what? No definitely. kruura karma samaacaret? or did you do a wrongdoing in killing me? Not so.
If it is said that you are an incarnate on earth, there cannot be duality in your inner aspect or outer aspect. You cannot have a cruel heart with a charming face of a price, when you alone are the protector of Universe. Equally, taking birth in Raghava-s lineage you cannot move about with a sagely appearance and go on killing beings like me. So, there shall be some purpose in killing me. artham kim 'what is that purpose...'
This is Vali's self-assurance that Rama is the Supreme Being, but killed him with some purpose, and he would like to know that purpose. In this sequence, Vali assumes that Rama killed him in his search for Seetha, and thus Vali tells Rama 'if that is the only reason I would have brought Seetha in one day without any bloodshed…' The purpose for Vali's elimination is nothing but the elimination of Ravana.
"Influencing, largesse, forbearance, probity, candour, and conquering are the attributes of the kings, oh, king, and even punishing the wrongdoers.
'The first said political strategies saama, daana, bheda, may not work with me because I am not a coequal of yours in kingship, so the last one, daNda, 'punishing the wrongdoer,' is enough to eliminate me, for I must have committed wrongs.'
"We as animals live in forests while you are city dwellers, we live by eating fruits and tubers while you enjoy feasts and banquets, our nature is such to kill and get killed, thus you and me have no correlation. And you, even if you are a man and a prince for humans, you resorted to this animalistic way of killing me lying in the wait, thus your action is worse than that of an animal, if not subhuman or un-princely.
The stress of Vali is on his animality. Being a man why killing a monkey unworthy in rituals or in diet, is his question. [cf. 38 and 39 verses of this chapter.] Are they just monkeys - is the subsequent question. If these Vanara-s were to be a just fruit-eating animals why Vali used to offer sandhya , time-oriented oblations to gods as stipulated in Veda-s, in an unusual way of swinging from one ocean to the other. And why Tara, who is said to be the knowers of Vedic hymns, as in previous chapter bid swastyayanam , bon voyage with Vedic hymns to Vali? This is because of the superiority of vanara race than animals.
The other argument of Vali is like this: 'We are animals living in forests and unlike elephants, horses and the like, we are not even fit to render service to mankind, doing which those animals enjoy high grade foods than us, while we are destined to eat fruits and tubers. When there is no rapport between you humans and we monkeys, and then there can be no enmity between you and me, because enmity crops up only when there is a correlation. Apart from this, I am no equal of yours, but inferior and worthless vanara, and hence your killing me is only to give me salvation.' Maheshvara Tiirtha.
"Territory, gold, and silver will be the causes while counteracting somebody, in that case, by what you are decoyed into these forests of mine or in the fruits of mine.
The statements of 'my forests... my fruits...' will be retorted by Rama in the next chapter.
"In the pairs of propriety and compliance, punishment and pardoning, no admixture is exercised in kingcraft, for the kings do not conduct themselves volitionally.
Vali's statement is: 'Even the ordinary rulers on earth do not conduct themselves without adhering to their codes of conduct, then what is there to speak of you who is the Ruler of Universe. So, you must have imposed this punishment without mixing the pairs of opposites that results in my salvation...'
"But, to you your self-interests are primary, and you are a wrathful, capricious, contriver of kingcraft, and an impetuous shooting-happy archer. Oh, king, you have no devotion to probity, nor your mind is firm about material gains, but as a free-willed one you are distracted by senses.
"The 'Lord of People' is the Supreme Person incarnated himself as a king of humans as per the derivation of the word naaraayaNa , one who conducts humans to and fro from him. tvam 'you...' ; Here the tu is as in verse at 4-17-33, i.e., kim ardhaka, kim Are you? ; So, tvam kaama pradhaanaH 'you are the primary one to humans to aspire for. While all the created beings aspire one thing or the other, humans have many more wants. But above all these human wants, you are the primary-want to be desired or aspired for salvation.' avaapta samasta kaamanaH 'you do not have any aspiration or desire for yourself...' kopanaH ' in punishing the wrongdoers you are a wrathful one...' anavasthitaH 'unstable, ever-moving, dynamic in maintaining universe. ' raaja vR^ittaiH ca samkiirNaH is read otherwise as raaja vR^itteSu samkiirNaH 'concocted is your kingly orientation, for you wear cloths like a saint and yet handle weaponry, whereas in actuality there no garb for you.' The first compound in 4-17-34 is read as te dharme apacitiH na 'you have no sincerity in ordinary scripture-laid virtues...' and then it is said, 'scriptures and canons are for ordinary humans but you are above them... so you are beyond the ordinary canons that emerged for humans' kaama vR^itte san ' you are independent in your deeds or movements...' indriyaiH kR^iSyase, kim? 'are you drawn away by senses, or what? No. You cannot be drawn away by the horses called senses for you are the holder of their reins. So you are the jana iishvara Supreme Lord for the people, as king of people, or as the Supreme Person who took incarnation as Rama.
"How you are answerable to gentlemen, Rama, when you have done this detestable deed of killing an unoffending one like me with your arrow?
Since this killing of Vali is an intricate act, some may point out that Rama is at fault in killing Vali. But Vali states here inversely that, "you may inform gentlemen who may point out that this act of yours in killing me is a wrongdoing... you may say them that 'I have killed a wrongdoer so I am not at fault...' " Vali has no need to say repeatedly that he is killed by the arrow of Rama, as he is not killed by a sword or cudgel. But, it is to be repeated necessarily to remind that the arrow came from an unknown destination.
"A regicide, a Brahman-cide, a cow-slayer, a thief, an inveterate killer, an atheist, and an younger brother who marries before his elder, all of them will go to hell. A slander-monger, skinflint, friend-killer and one who makes love with his teacher's wife, they all go to the worlds of evil-souls, no doubt about it.
"My skin is unwearable, holy people forbid my hair and bones, and uneatable is my meat for your kind of reputable people.
Tiger's skin is used as carpet, its two canine teeth are used in golden necklaces, its other body parts are said to contain medicinal properties, and hence the numbers of tigers are dwindling, especially in India. Elephant's tusks are great decorative articles. Camel's bones are made into bangles and bracelets. Rhino's horn has religious use as well as a decorative article. Caamara, Himalayan-yak's hair is used for royal fanning instruments. Deerskin has its own place in high religious seats of saints and sages. Hence the poachers are making a fortune on this fauna. But the skin, bones, or hair of monkey, or to that matter of fact any item of a monkey is not of any use either in religious or in medicinal or for decorative purposes. Hence, they are not killed for food, game or poaching.
"Raghava, five kinds of five-nailed animals, viz., a kind of wild rodent, a kind of wild-boar, a kind of lizard, a hare and fifthly the turtle are edible for Brahmans and Kshatriya-s. Sensible people will not touch my skin and bones, oh, king, nor meats from my body are to be eaten, such as I am, a five-nailed animal, I am killed.
'There appears to be no reason as to why a five-nailed animal like me is to be killed, when there is no reason for political, religious, hunting, or food purposes. Then this act of yours shall have an ultimate purpose isn't it…'
"Though Tara appraised me with truthful and favourable words, I just disregarded her advise owing to my own delusion, and gone into the control of Time.
Though dissuaded by Tara, kaalasya vasham aagataH, satyam; I am bound to come here for my time is over and I am destined to die at the hands of the Supreme Being. Or, to say clearly iishvarasya vasham aagataH, satyam 'I have come under the control Supreme, truly...' where kaalaH, Time, is another name for Supreme Being; kaalo asmi loka kshaya kR^it pravaddhaH... kala
"With you as her espouser the Earth is not with a correct spouse, as with any lady who is with full-fledged chastity, but with a husband who is without rectitude.
The king is usually the lord of land. Vishnu is the husband of Earth, bhuu devi. Here Rama is both. Here Vali's contention is, 'unlike a husband without rectitude, you will safeguard the land truthfully as you have all the attributes of a lord of land and a good husband. duSTa nigrahatvaadi kalyaaNa guNa ruupeNa. So, you will protect Earth by eradicating evildoers on it... like me...'
"How are you borne to that great-souled Dasharatha when you are artful, felonious, knavish, disposed to a false modesty subconsciously, and an evildoer?
'You are born to great-souled Dasharatha, yato mahaatmanaa dasharathena jaataH... katham shaThaH? 'being the son of such a great-soul Dasharatha, how can you be artful, felonious?
"I am killed by an elephant called Rama that snapped off its girdle-cord called tradition, that infringed the conventions of righteous people, and that discarded the goad called virtue.
The girdle-cords, called vaari in Sanskrit foot-cords or girdle cords. The goads of rulebooks etc., are required to the humanly elephants that move in herds, break their cords of traditions, cultures and social values. The Supreme Being is not so, as said later by himself naiva tasya kR^te na artho in Bhagavad Gita at 3-18 and also at sa.mkarsaya ca kartaaa syaam 3-24. 'So getting eliminated from this mortality by no less than the Supreme Being is my fortune.'
"On accomplishing this sort of unpropitious, unjustified killing, which is condemned by the righteous people, what can you say when you meet the godly men?
Vali is saying in vyaaja ninda praise in innuendo. Taking the last word Vali is prompting Rama to say like this: samaagataH is cleaved as saH maagataH, maam gataH 'he, that Vali, Me, reached...' Vali attained salvation and reached Me. a+shubham ca a+yuktam ca api san, maam gataH 'Though Vali's actions are unpropitious, unjustified and condemnable by the righteous, but by Me eliminated he attained Me, the Supreme Being...' And this agrees with mR^ityuH sarva haraH ca aham Gita - 10-34 'I am the death, an all- exhausting-one.'
"The valour that which is displayed on the unprejudiced few like us, oh, Rama, I do not see that sort of valour is shown by you in respect of your enemies.
The word vikrama is triumphing, and treading as well. Taking the meaning of Rama's treading up to Vali it is said as below. apakaariSu 'perpetrating evil on your dedicates like Sugreeva, Hanuma et al' ; asmaasu 'on us, myself, Tara, and Angada' te your yaH 'those feet, that are impossible to be seen by Brahma and others; vi krama valour / treading; pradarshitaH udaasiinesu that are displayed, to great-souls and saints; na pashyaami hitherto I have not seen.
You have shown mercy on us namely myself, Tara, Angada and other adherents of mine, though we have perpetrated evil in respect of your adherents like Sugreeva, Hanuma et al. You have shown mercy by way of your treading towards me on your divine feet, which feet will not be revealed even to Brahma, but at times you reveal them to sages and saints. I have seen them now. Had I seen these Divine Feet earlier, I would have suddenly fallen on them long back, like Sugreeva. But, I do not foresee advancement of the same feet towards the real wrongdoers, namely Ravana, Kumbhakarna and Indrajit, as yet.
"Had you been in combat with me en face oh, prince, you would have been killed by me and by now you would have seen the death-god Yama.
Rama might have cut a sorry face for he did not confront Vali vis-à-vis on field, but shot his arrow from afar. Vali says for this, 'it is impossible for others to confront me... but to you nothing is impossible... and you might have confronted me.' Here the word yadi is used in sense kim arthaka i.e., 'or what?' adya mayaa dR^ishyamaanaa san, yuddhyethaa api 'today even if you fight with me manifestly, that too before me... mayaa hataH san, vaivasvata devam pasheH, kim? 'by me killed though, do you see Yama, Death-god, or what?
'It is impossible for others to confront me in combat, and for you there is nothing called impossibility. Other way round, though you confront me in person can I fight you back? Can I kill an unkillable entity? Thinking that, though I am capable of killing you, and hopefully kill you, do you wish to see a lesser god like Yama in naraka the Hell. Improbable and impossible are all these suppositions, and thus this act of eliminating me cannot be called a killing, but 'according salvation' by you the Supreme, in person.'
"An unassailable one, such as I am, I am killed by you while you remained invisible on the field of fight, as with a sinner bitten by a snake while he is asleep.
Vali is said to be lamenting to have lost his chance to confront Rama face to face in fight. The word paapavasham gato aham is read as paana vasham gato aham in other mms. Meaning that 'a drunken man bitten by snake' and this drunkenness is attributed to Vali and said as:
'In my own drunkenness of unassailable might, I could not see and confront you in fight, and had I been sober, though dead at your hands, I would have been victorious in going to heavens...'
Secondly, it is not Rama that has not shown himself up, it is Vali who did not try to find where Rama is. Rama is aware of the boon given by Brahma to Vali ˜h¨ya v˜linam brahm˜ dadau varam anuttamam | pratŸpavarti nobh¨y˜t artha balam arindama || |
Summoning Vali, Brahma gave an unexcelling boon... any combatant will loose half of his strength to Vali shall he confront Vali...
Knowing this through Sugreeva, and honouring Brahma's boon Rama did not come face to face with Vali. This is said at 4-16-27, and 4-16-31. The same is the situation when Hanuma is bound by Brahma missile in Sundara Kanda, where he obliges Brahma's decree.
"For which purpose I am killed, intending to do good to Sugreeva is incidental to it, you should have assigned me for that purpose in the first instance itself, and I would have brought that evil-minded demon Ravana, the abductor of your wife in one day, that too without killing him in any fight, but by fastening him by neck, and I would have presented Maithili to you.
Rama's approaching Vali for help is an impossible thing. Rama has come all along searching for Sugreeva and befriended him. Also given is the word to Sugreeva to kill Vali. Rama's going back on his own word can never happen. puts it as: abhaye v˜line datte pratijña parihŸyate | r˜vaõasya sakh˜ v˜lŸ r˜vaõo api vrajettu m˜m | r˜vaõasya vadha abh˜v˜t avat˜ra phalam na hi |
If Vali is excused, promise given to Sugreeva fails. Ravana is Vali's friend and even Ravana may come running to Rama seeking refuge, and then leaving Ravana without killing, leaves no fruits of incarnation. Vali's logic is that Ravana alone is the evil minded one in abducting Seetha. How about his own action in incarcerating Ruma, Sugreeva's wife? If this is asked Vali might have replied to save his face, 'I am an animal and those adductions, seductions etc., do not work in our animal kingdom, and we enjoy what we want.' But it is not so with Veda practising Vanara-s. Hence this race is given the title of Vanara, neither animal, nor monkey, nor human.
"I would have brought Maithili at your order even if she is lodged in oceanic waters or in nether worlds, as with the White Horse of Vedic lore.
There is one Upanishad called shveta ashvatara Upanishad and when it was in the shape of white female horse, this horse was stolen by Madhu and Kaitabha demon-brothers and later retrieved by Hayagreeva, another aspect of Vishnu.
"The fact of Sugreeva's getting the kingdom after my going to heaven is proper, but the fact of your killing me in war, unrighteously, is improper.
Why Vali banished Sugreeva from kingdom is being explained. a + dharmeNa ' un-righteously ...'; by the unjust deed of Sugreeva's closing the face of cave when I was fighting with Dundubhi, wishful of my death and thus; sugriivaH raajyam praapnuyaat iti yat tat a + yuktam ' Sugreeva's getting this kingdom unrighteously, is improper.' aham tvayaa raNe nihataH itaH param mayi svar gatena ata sugriivo raajyam raajyam praapnuyaat iti yat tat yukatam ' on my going to heavens his getting the kingdom is proper.'
'As long as I am alive Sugreeva can never get a chance to rule the kingdom, because he ascended throne improperly and unrighteously when I am alive in the cave. Because he closed the entrance of the cave, wishing me to die therein, when I was still fighting with Dundubhi, I had to banish him. Now that I am going to heaven at your mercy, his getting the throne of Kishkindha at your mercy, and as its one time regent, is proper.'
"Admittedly the world is this way, and if possible a relevant reply may gently be thought ofabout your propriety in killing me..." So said Vali to Rama.
For the above the latent meaning of Vali is: lokaH ' people, living beings...'; evam vidhaH cet ' like me sinners, if they become...'; kaamam kaalena viyujyate ' desirably by Time, Yama, people will be disposed'; bhavataa praaptam uttaram 'from you, received, reply - in the shape of killing me; uttamam ' the best'; kshamam ' proper one'; cintyataam 'you shall think that way only';
If people become sinners like me, Time, Yama disposes them off desirably, and the reply for my sins received from you in the shape of your arrow in my chest, is the best and a proper one too, so it shall be thought of, not otherwise."
That great-souled son of a vanara king Vali, whom the arrow impaled and agonised, on keenly seeing Rama whose resplendence equals the brightness of the sun, said that much and remained silent when his mouth has dried up.
Rama has not used any great or deadly arrow on Vali, but a third rated or lesser one is shot at, because Vali is still lingering with the same arrow in his chest. The same is said in Yuddha kanda, 67th chapter, 154 verse, where Valmiki himself is amazed to say that Kumbhakarna is not killable with that sort of arrow which pierced through seven great sala trees, and which has killed the greatest Vali. yaiH saayakaiH saala varaa nikR^ittaa, vaalii hato vaanara pu~NgavaH ca... and narrating thus the poet says that Vali is nothing when compared with Kumbhakarna and others in Lanka.
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Killing Vali - the riddle
Vali's killing is a puzzle from the viewpoint of imperial politics and dharma. Hence Vali questions logically about it, even at his dying stage. The questions are as below:
1 - par˜ðmukha vadham k®tv˜ ko atra pr˜pta× tvay˜ guõa× 2 - daõýaya× ca api apak˜riÿu 3 - na m˜m anye saÕrabdham pramattam veddum arhasi 4 - viÿaye v˜ pure na apak˜romi 5 - hiÕsya akilbiÿam 6 - phala m¨la aþina nityam 7- bh¨mi× hiraõyam r¨pyam ca vigrahe k˜raõ˜ni na 8 - tvam tu kama pradh˜na× ca 9 - hatv˜ m˜m iha kim vakÿyasi sat˜m madhye 10 - cora× pr˜õi vadhe rata× ˜di niraya g˜mina× 11 - adh˜ryam carmam abhakÿy˜õi ca m˜Õs˜ni 12 - pañca pañca nak˜ a bhakÿy˜× 13 - maithilŸm aham ca ˜nŸtav˜n bhave -- dharm˜k¨tam 1] By killing one who is facing away, what worth is achieved by you?; 2] You have not punished the wrongdoer; 3] Killed one who is combating with another and an unvigilant one; 4] In your country or city I did no misdeed; 5] Non-guilty being is hurt; 6] Fruits, tuber eating being is killed; 7] No dispute of land, gold or silver; 8] You primary aspiration is to kill without probing into good or bad; 9] How do you face criticism by scholars?; 10] Unnecessary killers are hell-goers; 11] Un-wearable is my skin uneatable is my flesh; 12] Five kinds of five-nailed animals are usable by humans; 13] I would have brought back Maithili in one day.
For all these questions Rama answers in next chapter and speaks as to how justified is this elimination, to Vali and to all of us.
Thus, this is the 17th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 18
| Rama explains to dying Vali as to why he gave such a punishment. Rama categorically explains all the question put by Vali in the last chapter from the viewpoint of scriptures that lay down principle for sanaatana dharma, eternal tradition, as well as raaja dharma, king's duty. Vali finally concludes that there is someone superior to him and thus seeks refuge in Rama. |
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Thus, Vali who is hit down by arrow and who is collapsing humbly spoke exacting words that contained probity, meaningfulness, and expedience, to Rama.
Then to him who is rendered like a lusterless sun, fizzling out like a cloud that released its water, and who became like a quenched fire, to such a best monkey and an unexcelled lord of monkeys who has just now imputed Rama with words that are abounding with righteousness and meaningfulness, Rama spoke subsequently.
The words Vali spoke contain righteousness from his viewpoint, when he said 'How did you hit me without confronting me…' and the meaningfulness in the words like 'a quarrel comes when gold and silver are the cause, I should have brought Ravana without bloodshed, I would have brought Maithili and presented before your…' etc. But these words are with the death time wisdom of Vali, and they become parroted saying but cannot be practical with the kind of righteousness followed by Vali.
"Uncaring for probity, prosperity, pleasure deriving, and even for the social conventions, now how do you rebuke me childishly in this matter? Unconsulted are the doyens of your race that are intellectually well off and agreeable to your mentors about rights and wrongs about your deeds, oh, gentle one, how do you wish to debate with me in this matter with your primate's caprice.
This earth with its mountains, woods, and forests, even along with the authority to condone or condemn the animals, birds, and humans on it belongs to Ikshvaku-s.
Vali's question No. 4] 'I have not done any misdeed either in your country or city...' is answered in this, "when entire earth belongs to us where is the question of a city or a particular country?"
"He who is virtue-souled, truth-abiding, plain-speaking, and the knower of the import of probity, pleasures, and prosperity, and the one who is concerned in controlling or condoning his subjects, that Bharata is the ruler of earth. In whom both scrupulousness and benignancy are there, truthfulness is firmed up, and valour as evinced by scriptures is evident, and he who is the knower of time and place is the king, namely Bharata. Holding his virtuous decree desiring to keep up the continuum of righteousness, we and some other kings are wayfaring this earth in its entirety.
The 'virtuous decree to keep up virtue' dharma kR^ita aadesha is not that of Bharata, but by the king raaaja dharma kR^ita aadesha. Bharata as younger brother cannot order his elder, and that too, a 'would-have-been-king,' but the throne demands it to be done by any subject, and now Bharata is in that throne. Actually Bharata did not give any explicit orders to Rama or others making them responsible for the upkeep of dharma, on his behalf. Rama himself orders Bharata as at: tvam raajaa bharata bhava svayam naraaNaam | vanyaanaam aham api raaja raaNmR^igaaNaam | Ayodhya Kanda II, 1-674-17 'Bharata, you become the king of humans, and I shall be the king of forest-beings...' Thus, taking responsibility on his own shoulders, in his own duty as a Kshatriya to keep up dharma, Rama is trekking forests. Some 'other kings' roaming like this are not detailed.
"While that Bharata, the kingly-tiger and a patron of virtue, is ruling the earth in its entirety, who is there to conduct himself in an unacceptable way to morality on it? Abiding in our own pre-eminent righteousness, and even abiding by the order of Bharata we punish him who deviated from the path of morality, according to custom.
"As for you, you brought virtue to a state of decadence, rendered yourself reprovable by your own decadent behaviour, for carnality alone has become your primary doctrine, and thus you have not abided by the conduct meetly to a king.
Vali's question 5. 'Non-guilty being is hurt...' is answered: 'your only guilt is that you have not abided by conduct a king should have...' The nature of that guilt is narrated in next verses.
"It is to be known by him who treads the way of righteousness that he has three fatherly personages, namely his own father, his elder brother, and the one who accords education to him. An younger brother, a son, and a disciple with good characteristics, these three are to be deemed as one's own sons, for such matters take base on rectitude alone.
"The probity practised by principled people is very subtle and highly imponderable, and the soul that abides in the hearts of all beings alone can differentiate between just and unjust.
In another way the above is: 'I am that Supreme Soul residing in the hearts of all beings. So I alone will decide what is right and what is wrong...' Vali's question 8 is taken up. 'Your primary aspiration is to kill without probing into good or bad...' is answered saying that 'I am the decider...'
"Like a blind by birth counselling with similarly blind, you being a vacillant, on your counselling only with frantic minded vacillant monkeys, what can you really fathom about right and wrong?
"I will clarify about the words I have said, but I tell you that it is indeed inapt of you to disdain me just out of your outrage. Realise this reason by which I have eliminated you… you misbehaved with your brother's wife, forsaking the perpetual tradition.
With this one and only reason Rama suffices all the thirteen questions of Vali, as summarised in endnote of last chapter. Beyond this Rama also answers other paltry questions, later.
"While the great-souled Sugreeva is still alive, you with your habit of sinful acts have lustily misbehaved with Sugreeva's wife Ruma, who should be counted as your daughter-in-law.
Vali being a king, he committed incest transgressing tradition. v˜lŸ t˜vat sva r˜jye sthitv˜ dharm˜ti kramam k®tav˜n | dharma d¨ÿaka× ca r˜j˜ avaþyam daõýanŸya× | dharm˜k¨tam This is the very fault found by Rama when expressing 'vaalii caaritra duuSakaH 'abuser of history/tradition...' in Kishkindha, 4-10-33.
"Thereby, oh, vanara, this punishment is imposed on you, for your dissolute sinning in abusing your brother's wife, thereby for your transgression of tradition and virtue.
Vali's question 10, 'inveterate killers are hell-goers...' is replied, 'killing a sinner is no sin and no hell is ensuing thereby...' is the reply, establishing Vali's sin.
"I foresee no other kind of control other than punishment to him who conducts himself contrary to the society and who is deviant of conventions.
Vali's question: 2] 'you are not punishing the wrongdoer...' is answered. saama daanam kSamaa dharmaH satyam dhR^iti 'influencing, largesse, forbearance, probity, candour' etc., will work with kings of equal status and worthiness in political strategies. But you are an inferior with an immodest conduct. Then, why should I waste that much of political manoeuvre in your regard? Thus you are eliminated straightaway...' Vali may counter Rama in asking for a lesser punishment than killing, like exiling etc., which he has given to Sugreeva. For this Rama is ready to say that no other punishment is evident than the one said by Manu: sapiõý˜patya d˜reÿu (reta× siktv˜) pr˜õa ty˜go vidhŸyate - - manu sm®ti .
"As a Kshatriya emerged from a best dynasty I do not tolerate your wrongdoing, and the punishment to the one who lustfully indulges with his daughter, or with his sister, or with the wife of his younger brother is his elimination, as recalled from scriptures. While Bharata is the lord of land and we are his proxies adhering to his orders, and while you too have overstepped the bounds of rightness, then how is it possible to be lenient? While ruling righteously sensible Bharata punishes him who oversteps the momentous virtue, and he is poised to put down lustful ones.
"As for us, oh, monkey's lord, we effectuate our brother's orders and our duty, and we stand for curbing your kind of shatterers of ethics. My association with Sugreeva is as good as that with Lakshmana, nevertheless it betided with an understanding to regain Sugreeva's wife and kingdom, and he will give succour to me.
Vali's question 13] 'I would have brought back Maithili in one day...' is given an answer. Bringing Maithili from the captivity of Ravana would have averted Vali's death - so Vali thought. But who will bring Ruma, wife of Sugreeva, and give her back to Sugreeva? Vali does not consider this, and in this alone Vali's transgression is said to have been proved. Thus any truce between Vali and Rama is an impossible and improbable proposition.
What all Rama wanted is the 'search for Seetha...' not bring her to his fore. Elimination of Ravana is to be done by Rama alone, for which Seetha is to be located first. If a truce is struck between Vali and Rama, Vali straightway goes to Ravana and asks for Seetha. If Ravana yields Seetha there is no cause left for his elimination. Ravana for sure refuses to yield her. Then a combat ensues between Ravana and Vali. But Vali can combat one-to-one in a duel and he may not encounter a magical war of Indrajit or Kumbhakarna. Then all the demons will combine to eliminate Vali, thus the epic concludes there haphazardly. Other way round, if Vali seeks help of Ravana and his military to combat Rama, Vali's forces and Ravana's forces will come down on a handful warriors like Rama, Sugreeva Hanuma, and Jambavanta et al. Then the whole of monkey force will be with Vali, and these few warriors will be routed down mercilessly. Above all, Rama has promised Sugreeva to eliminate Vali, the abuser of tradition, and Rama becomes blameworthy if he fails in his word. Hence the simplest formula 'enemy's friend is my enemy too...' works well and Rama followed that only.
"I gave a promise to Sugreeva at the time of befriending him in the presence of vanara-s, and how is it possible for my kind to dishonour a given promise?
In Aranya Kanda he tells Seetha, that he even leaves his life than to feign his promise. api aham jiivitam jahyaam tvaam vaa siite sa lakSmaNaam || 4-10-18. Hence there is no question of his going back on the word given to them that crave for his mercy.
"Thereby you have to infer that a befitting punishment is given to you, owing to all these great reasons that abound with virtue and with supreme value. Anywise, you have to regard the punishment given to you is legitimate, and he whom rectitude guides has to render assistance to his friend, in any event. Had you pursued rightness you too would have done the same deed in imposing such a punishment, and we hear two verses that are given to the advocacy of good conventions, which the experts of rightness have also accepted, and which are said to be coined by Manu, and I too conducted myself only as detailed in those verses of law.
" 'When kings impose proper punishment on the humans who have sinned, they become sinless and enter heaven as with the pious souls with good deeds.' So says one verse of Manu.
" 'Either by punishment or by clemency a thief will be absolved from sin, but the king who does not impose proper punishment will derive the blot of that sin.' So says the other verse of Manu.
"When a renouncer has committed sin like that of the one committed by you, my venerable ancestor Maandhaata has given punishment which he desired.
This is according to the meaning derived by ancient commentators which doe not go well with the import of earlier verse 'the king derives the blot if he does not punish properly' or with the next one. Rama's ancestor Maandhaata should have got that blot for not punishing a renouncer in proper way. Other mms has this verse like this: puurveNa mama maandhaataa sampraaptam vyasanam mahat | shramaNena kR^ite paape yathaa paapam kR^itam tvayaa || And which verse is to be kept, it is up to the pundits.
Rama is quoting a precedent from his own dynasty. Maandhaata has to impose capital punishment to a sage, for that sage committed some immoral act. Here also the shramaNa is used for a wandering sage, called yati. Because he is religious person is he to let off; a religious person's sinning is doubly punishable; are the problems of Maandhaata. This word shramaNa yati, need not be equated with a Buddhist monk, for they also have same titles, and Maandhaata is said to have existed long before Buddha's era.
"Such sin is acquired even by other kings who are unobservant in imposing proper punishment, and those kings had to make amends for it at appropriate time, by that propitiation they used to mitigate that filth of that sin.
The kings who are otherwise busy may not hanker after thieves and sinners always, thus they become unobservant of each and every individual's behaviour. So the kings used to make amends at appropriate time. It is up to the individual to comport properly or improperly. An offender may escape hundred offences, but if caught once, he has to pay for all his wrongdoings.
"Thereby, enough with your annoyance, oh, tigerly vanara, as your elimination is devised righteously, and we too are not independent.
They are bound by duty. They are not at their free will to act on their own whims and fancies. Vali's question: 9] 'How do you face criticism by scholars?' is answered. ' None can criticise because I have not acted on my own, but bound by scriptures and precedents...' y˜ v˜ na vadhasya vadhe t˜v˜n vadhasya mokÿõe | adharmo n®pate× d®ÿ÷o dharmastu viniyacchata× - manu sm®ti 9-249 'How much sin is acquired by executing a murderer, that much sin is acquired by executing a non-murderer...' which again is somewhat similar to the present day saying, 'let hundred criminals go unpunished, but let no innocent be punished.'
"Oh, brave and best one among monkeys, further listen to another cause, and on listening that important cause you will not be infuriated. I have neither angst nor ire in this matter of my eliminating you, or, your reviling me, oh, best monkey, but listen to the other point I wish to make clear. People will be capturing several animals, either covertly or overtly, with snares, springes and even with numerous contrivances.
So far Rama replied Vali with a view that Vanara-s are a species of Vedic-beings who hold fast to Vedic duties like sandhyaa vandana, suuryopasthaana performed by Vali, and swasthyana performed by Tara, and the other their daily routines of Veda-s. But Vali takes a U-turn declaring himself an animal and asks: 6] Why fruits, tubers eating being is killed; 11] Un-wearable is my skin uneatable is my flesh; 12] Five kinds of five-nailed animals are usable by humans...' Rama started to tell how humans deal with animals, should Vali declare himself an animal, if not a specific Vedic-being.
"Meat eating people will undeniably kill animals, either they are speedily sprinting or standing steadily, fully dismayed or undismayed, vigilant or unvigilant, and even if they are facing away, in that there is no sacrilege. In this world even the kingly sages well-versed in virtue will go on hunting, and hunting is no face to face game, as such, oh, vanara, therefore I felled you in combat with my arrow because you are a tree-branch animal, whether you are not combating with me or combating against me.
'Whether you face this way or that you are an animal, as you alone said, besides being an enemy of my friend...' For this Griffith says - I cannot understand how Valmiki could put such an excuse as this into Rama's mouth. Rama with all solemn ceremony, has made a league of alliance with Vali's younger brother whom he regards as a dear friend and almost as an equal, and now he winds up his reasons for killing Vali by coolly saying: 'Besides you are only a monkey, you know, after all, and as such I have every right to kill you how, when, and where I like.'
"Kings are the bounteous benefactors of the unobtainable righteousness and propitious lifestyles, oh, best vanara, no doubt about it. They are not to be harmed, also not to be reproved, not disparaged and nothing displeasing is spoken to them, as they are the divinities conducting themselves in human form on the plane of earth. I am abiding by the ethicalness practised by my father and forefathers, but you revile me without the knowledge of rightness, just by clinging to your rancour." Thus said Rama to dying Vali.
There is none to say that Vali is 'unkillable...' or 'not to be killed...' But to every one a doubt occurs as to why Rama did not come face to face with and killed him? Why hit him from a remote place? For these doubts, the above said arguments may not suffice or satisfactory, either to Vali or to us, the readers. Dharmaakuutam, the only commentary on Ramayana insofar as dharma is concerned explains that for us.
evam ca adya eva tam haniÿy˜mŸti pratijñ˜ parip˜lanam tad˜ bhavet yad˜ pracchannatay˜ hanam iti ? prak˜þatay˜ yuddh˜ya ˜h¨tastu, bhay˜n ˜gacchet - rum˜m g®hŸtv˜ deþ˜ntaram v˜ gacchet - r˜vaõam v˜ sam˜þrayet - þaraõam v˜ sam˜gacchet - sa sah˜yam sugrŸvam avalokya sakala v˜nara senay˜ yuddh˜rtham sam˜gacchet - v˜ tatra adya pakÿatraye tad hananasya cirak˜la s˜dhyatvena adyaiva tam haniÿy˜mi rum˜m r˜jyam ca tava d˜sy˜mi iti p¨rva pratijñ˜ k˜latip˜ta sy˜t | pratijñ˜k˜l˜tip˜te ca doÿa× þaran˜gatam anapakÿe ca þaraõ˜gato v˜lŸ hanyeta v˜ na v˜ - na adya× - þaraõ˜gata hananasya niÿiddhatv˜t - - - - r˜ma k®te v˜li vadha× adharmadh˜yako na bhavati - kim tu dharma eva
When it is said by Rama that 'today only I will kill Vali...' then it may be countered by saying, 'then why killing him from distance, why not confront him?' If Rama comes to fore, fear may grip Vali, then he may take Ruma, Sugreeva's wife, and to insult, Sugreeva further, Vali may go to a distant place with her. Or, he may seek shelter with Ravana. Or, he may even take refuge in Rama like Sugreeva. Or, on seeing Sugreeva with enough support, he may summon all his Vanara army to fight with Sugreeva and his supporters. Then it will prolong for a time. Then the promise of Rama made to Sugreeva to accord his wife and his kingdom by killing Vali, also prolongs. Justice delayed is denied. Otherwise, if Vali surrenders to Rama, as the killing of a refugee is not a merited act, Rama has to pardon Vali. Whether Vali takes refuse or not, killing Vali on that day itself, and establishing Sugreeva in Kishkindha are the promises made by Rama, at the time of befriending Sugreeva. The word given is to be kept up. So Rama did it and there is no unrighteous deed done by Rama. And Vali also accepts this in the coming stanzas.
Vali is much distressed at heart of hearts when Rama has said categorically in that way, whereby, deriving certitude about rightness he found no incorrectness with Rama.
From here on Vali's repentance is narrated. ata eva v˜lin˜ sakala dharma abhijñena - bhavat˜ anabhijño aham na prati vaktum arhasi - atra ca dharmo'dhigataniscaya iti viþeÿeõa p¨rva k®tam akhilam api r˜ma d¨ÿaõam ajñ˜na prav®ttam eva | ita× param vakÿyam˜õam akhilam dharmyam eva vadati iti avagatam : dharm˜k¨tam Whatever spoken by Vali earlier is without proper knowledge of dharma, and whatever said hereafter is in conformity with righteousness [owing to the dawn of death-time wisdom.] Dharmaakuutam.
That lord of vanara-s then replied Rama with adjoined palms, "oh, best one among men, what all you have said is that way proper, undoubtedly. Indeed an ignoble cannot disprove a nobleman, Raghava, and with regards to the undesirable and improper words I have unwittingly spoken earlier, in that mater too it will be truly unapt of you to make me blameworthy, as I spoke them in anguish and ignorance.
"You alone are the knower of recourses and their real nature, namely probity, prosperity, pleasure seeking, and emancipation; dharma, artha, kaama, moksha ; and you take delight in the welfare of subjects, and your faultless intellect is clear in accomplishing ends by judging the causes and effects.
"Oh, Rama, the knower of probity, I am the one who digressed from the rightness and a forerunner among such transgressors, such as I am, give absolution even to me with words abounded with rightness." Vali is thus saying to Rama.
Vali who like an elephant plumped in slough continued to say slowly, with tears fully impeding his throat and with an agonised moan, on keenly observing Rama. Also, I neither worry for myself, nor for Tara, nor even for any relatives of mine, as I do for my son Angada, the best-virtuous one with golden bicep-lets. Right from his childhood I fondly looked after Angada, and he will be dejected when he sees me no more, and he withers away like a lake with its water drained for a drink. He is boyish, juvenile, and the only dear son of mine, oh, Rama, as such that great-mighty son of Tara needs your protection.
"You have firm convictions about practicable and impracticable procedures, and you alone are the protector of the good and punisher of the bad, hence treat both Sugreeva and Angada with equal compassion. Oh, lord of men, it will be apt of you to show the same kind of outlook towards Sugreeva, oh, king, even towards Angada, which you have for Bharata and Lakshmana.
"The fault occurring from my fault of maltreating Sugreeva may not light upon that self-reproachful Tara, and it will be apt of you to see that Sugreeva will not look down on her treating her as the wife his rival. When you indeed approve someone, he is capable enough to govern the kingdom, abiding himself under your control and following your heart, why a kingdom, he can rule the earth, why earth, he can even achieve the heaven itself.
"Though Tara dissuaded me I met with my brother Sugreeva in a duel as though aspiring elimination at your hand.." On saying thus to Rama that vanara, Vali the lord of monkeys' paused for a while.
Any combatant is self-assertive until he is defeated. Here Vali is telling that he came here to die on his own. This statement has two kinds of meaning. One is, Vali being an all-daring Vanara came out, in ' come-what-may ' sense and readying himself to confront even Rama, if Rama affronts him. His argument with Tara at the start of 16th chapter details this. He asks Tara, 'If Rama is a virtue-knower and a diligent one, how then he can sin, in killing me?' Vali, unlike Ravana, never goes to a duel unless provoked. Vali being a wilful combatant and Sugreeva is coming for a second time with the support of Rama, he wanted to defeat that unknown Rama, along with suppressing Sugreeva's trivial pride. Vali promises Tara that he is not going to kill Sugreeva, but wanted to take him to task. On coming to field Rama is not evident. Then Vali wanted to see to Sugreeva first and then search for Rama. But what happened is the reverse of it. Perhaps gorilla war tactics started from this point onwards.
Rama consoled Vali with words that are agreeable to savants and that contain the essence and meaning of rightness, while Vali is with an evincible perspective of righteousness by now. And Rama spoke to Vali this way.
"Oh, fly-jumper, you need not be remorseful about your wife, son and others you leave behind, because we take care of them... nor you should bother about us thinking that we have arbitrarily eliminated you, nor necessarily bother about yourself for committing sins, as we took this decision according to rightness and considerateness in your respect.
"He who administers punishment to the punishable, and he who is punishable and gets punished, both of them will achieve the results of cause and effect, where punishment is the effect from the cause of wrongdoing, and they both thereby will not be condemned. Thereby, by virtue of the punishment you are completely divested of your blemish, and as contained in the scriptures on rightness you attained your true nature, that which is agreeable to rightness.
"Let distress, desire and even dread that abide in your heart be discarded, oh, monkey's supreme, you cannot possibly transcend destiny. As Angada has always been conducting himself with you, thus he will conduct himself with Sugreeva and also even with me, without doubt." Thus Rama spoke to Vali.
On hearing the agreeable and assertive words of that great-souled Rama, who is the treader on the path of rightness and an absolute crusher of enemies in war, Vali, the vanara, spoke these well-disposed words to Rama.
"Oh, lord, oh, tremendously braving one, oh, Rama, the lord of people, I blamed you when your arrow sweltered and rendered me imbecile, thus I blamed you unthinkingly for which I may please be pardoned, I appease you for the same.
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Endnote
There are three kinds of giving. Grudge giving, duty giving, and thanksgiving. Grudge giving says ' I have to...' Duty giving says " I ought to...' Thanksgiving says " I want to...' The first comes from constraint; the second from a sense of obligation; the third from a full heart. This being the saying by an unknown, Vali gave torture to Sugreeva because he had to, Rama gave punishment to Vali because he ought to, and Sugreeva given himself to Rama, because he wanted to. Rama befriends Sugreeva only to take his help in searching Seetha, because Danu, the demon, after release from his curse advises Rama to do so. The killing of Vali is incidental to that befriending. To take help of Sugreeva, he is to be uplifted from his nasty state, and the abuser of tradition Vali is to be resolved.
dŸnasya sugreevasya rakÿanam r˜masya dharma× | r˜jñ˜ dŸna jana rakÿnasya parama dharmatv˜t | vastua× tu mukhya dharm˜nus˜reõa eva v˜li hananam | -- dharm˜k¨tam In aananda raamayana, saara kaanDa another treatise of Ramayana, tells that Rama not only accords salvation to Vali but accords a boon to become a tribal in Krishna's incarnation, and kill Krishna at the end, as retaliation to the present killing.
yadi api tvam dur˜c˜ro nihato asi raõe may˜ | tath˜ api bhilla r¨peõa dv˜para ante anghri mama | bhitv˜ prabh˜se b˜õena p¨rva vaireõa v˜nara
But bhagavata puraaNa or padma puraaNa do not quote this sort of sanction by Rama. It is said in Anada Ramayana only to extol Rama's kind-heartedness.
Thus, this is the 18th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 19
| Lady Tara rushes out to reach her slain husband while the monkey generals seek of her to anoint Angada as king immediately or leave Kishkindha, for Sugreeva and his men may come occupying the city. She chides their advises away and proceeds to meet Vali. She arrives at that place, sees Rama and his brother Lakshmana, her husband Vali and his brother Sugreeva. She faints and wails for the departing soul of Vali. |
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That great vanara king Vali who is sprawling agonised by arrow, and to whom Rama gave a reply with well-reasoned words did not find any other reply to be given to Rama. He who is heavily thrashed with trees, whose limbs are variously cracked with boulders, and whom Rama's arrow finally vanquished, that Vali fainted at the time of his breathing his last.
Tara, wife of Vali, heard that the tigerly monkey Vali perished in fight by the arrow released by Rama.
This is also said as 'by the salvation accorded by Rama through his arrow...' raama datten shara moksheNa, but it is said to be a squeezed meaning according to the style of old Sanskrit.
On hearing the very gruesome killing of her husband that is unpleasant, she is highly anguished and rushed out of Kishkindha along with Angada. On seeing Rama with bow those very mighty vanara-s that form the escort of Angada are scared to death, and they very quickly fled from there towards Kishkindha. Then on her way towards field of combat she saw the monkeys that are frightened and fleeing in disorder, like those animals that have wandered off from their herd when their master is killed.
Nearing those monkeys that are already distressed at the fall of Vali, and that are highly frightened by Rama, and that are fleeing as though Rama's arrow is still tracking them down, Tara spoke to all of them, distressed as she is.
"Oh! Vanara-s, what for you are running away in utter fright and desperation, leaving off your best king to whom all of you are ushers?" Thus Tara enquired with the monkeys.
"Whether or not a cruel brother made his brother to fall for the reason of kingdom with the arrows of Rama which can surge well from distance and fall on distant target? Aver it.
There is a grammarian's problem in this verse. The word chet usually used for ' if...' Then the meaning obtained is "If a brother is felled by his brother for the sake of kingdom, what if and why do you fear?" Then this may not justify Tara's decency. And if this cet is taken as prashnaarthaka 'interrogative...' then it may mean that she is trying to ascertain whether Vali is dead or still alive, to have a last glimpse. And enquiring in anguish would be normal in such situations. It may be correct to use 'whether' because it ensues 'not' and also as an alternative interrogative. And 'if' is used it is 'if of ignorance' but not 'of certainty' or 'of chance'. Anyway she is interested in information and orderliness of monkeys.
On hearing the words of monkey's wife those guise-changing monkeys spoke this sentence coherently to lady Tara, befitting to present time of chaos.
"Return, oh, lady with a living son, and safeguard Angada, for the Terminator in the form of Rama is taking away Vali on killing. Shattering trees and massive boulders that Vali hurled at him with thunderbolt like arrows Rama felled Vali as if by thunderbolt.
The plural number given to the 'arrows' may be observed. Rama shot Vali with only one arrow but each monkey is multiplying one arrow to become many. Rumours multiply thus.
"When that tigerly fly-jumper Vali whose brilliance is similar to Indra is killed all this vanara force felt defenceless and fled. Let the city of Kishkindha be safeguarded and let Angada be anointed, and when Vali's son Angada is enthroned all the fly-jumpers will stand by him. Or, your staying here is not good, oh, one with a pleasant visage, for those monkeys of Sugreeva will promptly enter our strongholds on this day itself. There are foresters in Kishkindha, some with wives and some without, some hankering after wives, some whom we have victimised, and from them we have very great danger." So said monkeys to Tara.
Even in capital many followed the suite of Vali in incarcerating other's wives. Now they all may turn up since Sugreeva won the battle, assaulting such followers of Vali's style of living. This is the fear of individuals reported to Tara.
On going a small distance ahead after listening those words, she whose smile will be winsome, that lady Tara said this befitting to her personality.
The word apla antara is usually 'a little after...' But Prof. Satya Vrat includes this under rare words/expressions of Ramayana and gives meaning as 'small distance...' In any way a pause occurs now for her to reply. She is going towards the place where Vali is and monkeys are following her. She paced still ahead, gained a pause and then started to speak to them.
"Of what avail is a son, or a kingdom, or I to myself when my husband that lion like monkey with great honour perished. I wish to consign myself at the base of foot of that great-soul, who is felled down by the arrow projected by Rama." So said Tara to fleeing monkeys.
Saying thus she started to wail and convulse in agony, and slapped her head and chest with both of her hands while she speedily rushed towards Vali.
While she is still trudging then she saw her husband who is the destroyer of arch-demons like Maayaavi and Dundubhi, and who never retreated in combats, but now fallen down on ground. She saw Vali who is a flinger of loftiest mountains as with Indra flinging his thunderbolt, who is a blaster as with great gusty winds, and who is a roarer as with a cluster of great black-clouds. He who equals Indra in the invasion of enemies, a violent thunderer at the opponent thunderers, a brave one felled by still brave one, and who is like a best animal killed by a tiger for the purpose of flesh, and quietened like black-cloud at the end of downpour, At him she saw.
Some commentators negate this simile of tiger to Rama, saying it abhuuta upama 'impossible smile...' By virtue Rama himself is the lion-king and comparing him with a lesser animal like tiger is objected, though Rama did not eliminate Vali for flesh or meat. The word shaarduula textually means a tiger in the present day context. For this commentators bring in the rulebook vyjayanti which says shaarduula also means a lion siÕho m®ga indra× pañc˜syo haryakÿa× þveta piðgala× vy˜dŸrn˜syo mah˜n˜da× þ˜rd¨lo amita vikrama
He who is like a sanctum that is hitherto worshipped by all people, that is decorated with flags and demarcated with podia, but just ravaged by an eagle for the sake of a snake which sneaked into that sanctum, and Tara saw such a Vali plumped on the ground.
The word chaitya is not to be confounded with Buddhist monastery. In villages, even today, people will prepare a makeshift sanctum adorning it with a podium and flags for worships, and that being an open place snakes sneak in, for which eagles will come and sit on the flagstaff, and when catching its prey that eagle kicks off the flag post, and by the fall of that flagstaff that makeshift sanctum gets plumped onto ground.
She saw Rama standing and abutting on his very powerful bow, and his younger brother Lakshmana, even at the younger brother of her husband, namely Sugreeva.
This verse reminds us of the results from brotherly love-hate, younger-elder brother relation. Lakshmana is appearing behind Rama while Sugreeva, over dying Vali.
Going past them she reached her husband who is routed in combat, and on observing him closely she indeed fell down on earth as she is distraught and dumbfounded. On getting up as though reawakened from sleep she saw her husband bound fast by the strings of death, and then she wailingly addressed him as, "oh, nobleman's son..."
On observing her who is wailing like a female osprey, and even on looking at Angada who arrived there, a miserable remorse came upon Sugreeva.
Thus, this is the 19th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Kishkindha Kanda in Prose Sarga 20
| Tara's lamentation for her departing husband Vali. She unlike other forest beings who just forsake the dead partner, weeps bitterly for Vali and holds Sugreeva and Rama responsible for the untimely death of Vali. The common nature of humans is portrayed through the Vanara empress. |
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On seeing her husband felled to ground with a terminator like arrow released by Rama, that resentful lady Tara whose face is lovely like the moon, reached and embraced him. Tara is agonised when she saw the elephantine and mountainous vanara, namely Vali, reduced to no more than an uprooted tree, and she wailed fretfully with grief scorching heart.
"Oh, stern one in fights, oh, victorious one, oh, best valiant, oh, best flier, I have never blamed you either in your presence or in your absence, why do not you talk to me now? Arise, oh, tigerly monkey, you have to make use of a best bed as best kings will not on repose on soil in this way, isn't it.
"The earth seems to be a highly cherished darling of yours, oh, lord of the land, as you still embrace her with your limbs leaving me off, even when your lives are drained.
These dialogs of Tara are not statements of facts but a kind of question like imperatives as, "Is this earth a highly cherished darling of yours than me, that is why you still cling to her leaving me off, am I that bad..." "Have you built a heavenly city in the pathway of heaven and you go there leaving me, am I unfit to come with you..." and the like.
"It is evident that you, who conduct yourself righteously, must have built a Kishkindha-like delightful city in the pathway to heaven by your leaving lovely Kishkindha. You bring an end to the pleasure trips you made along with us in the sweet smelling forests from time to time by your departing. When this fifth state betiding you, oh, great chief of chiefs of monkeys, I am dejected, despaired and drowned in the sea of sadness.
Where the preceding four states of living beings are, waking state, dream state, and the state of deep sleep. There is another undistinguished fourth called turriya . Death is the fifth one.
"My heart is very sturdy - perhaps, even on seeing you slain and fallen to ground, it is not splintering now into thousand splints, though it is tormented by sorrow. By which reason you have snatched away Sugreeva's wife, oh, chief of fliers, and even expelled him from Kishkindha, that is the reason why you got this result. I am she who said a beneficial word to you with an interest in your well-being and wishing your welfare, but oh, best monkey, you unmindfully brushed me off.
"Oh, endower of honour, apsara-s, the celestial dancers, will be proud of their beauty, youthfulness, and expertise in romance, and oh, honourable one, you can stir up their hearts towards you by your gallantry, definite is that.
"The Time which is an undoubtable factor in respect of anybody has ended your life, definite is that, and that Time alone perforce brought you, who are otherwise an uncontrollable force, to the control of Sugreeva.
Or
The Death / Time no doubt has a concern with anyone for it is the ender of life, and definitely it chanced upon you by the capability of Sugreeva in getting support of Rama, and Sugreeva alone controlled you, who are otherwise an uncontrollable force.
"Rama's killing Vali when he is fighting with another is unbefitting in its method, and he too is not at all worried for doing such a highly deplorable deed.
This verse is not found in some texts like critical edition and in Eastern recension etc.
"So far I am not doleful or saddened, but now as a desolate seethed by sorrow I have to undergo widowhood and dolefulness. My Angada is raised fondly, a brave one with gracefulness and one who is accustomed to comforts, but which will be the predicament he has to undergo when his paternal-uncle Sugreeva gets into a fit of fury. Oh, son Angada, clearly see your father, a patron of virtue, oh, boy, later it is impossible to catch a glimpse of him." Thus Tara said to her son Angada.
"You have started towards other world, isn't it, so reassure your son, kiss goodbye on his forehead, and give me your parting messages." So said Tara to Vali. Really, Rama has not only done a great deed of hitting you down, but he also achieved indebtedness towards Sugreeva, both in a single promise.
"Now, you are to your heart's content Sugreeva as you regain your wife Ruma, you may even wallow in the kingdom unworriedly as your enemy-brother is silenced." So said Tara to Sugreeva. Oh, lord of monkeys, why do not you talk to me, the dear wife of yours, when I am prattling at length, by the way, several of your comely wives are here, they are here, see them." Thus Tara lamented.
On listening Tara's lamentation the vanara females that are around became plaintive, saddened pitiably and wept piteously embracing Angada.
"Oh, one with bracelets on your mighty arms, why you are going to an eternal abode leaving your dear son Angada? Your going away leaving such a son, who possesses best aptitudes that comes close to your abilities, and the one who always wears an exquisitely pleasant getup, is unbefitting.
"If I have done any undesirable deed in an indiscriminate way, even in the least, I may be pardoned for that, and here I bow down at your feet... oh, masterful one... oh, the lord of monkeys lineage... oh, brave one... Thus Tara wept for Vali.
That Tara with her unblemished complexion is seated in the close proximity of her husband along with other vanara females, and weeping pitiably in that way, she decided to self-immolate, and thus she flounced down onto ground where Vali is slouching.
Thus, this is the 20th 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
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