Book IV : Kishkindha Kanda - The Empire of Holy Monkeys
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. |
raamasya vacanam shrutvaa harSa pauruSa vardhanam |
sugriivaH puujayaam cakre raaghavam prashasha.msa ca || 4-11-1
1. sugriivaH= Sugreeva raamasya= Rama's; harSa pauruSa vardhanam= happiness, pride, inculcating; vacanam shrutvaa= words, on hearing; raaghavam= at Raghava; puujayaam cakre= to adore, started; prashashamsa ca= started extolling, also.
Sugreeva started to adore and extol Raghava on hearing the words of Rama that are inculcating happiness and pride. [4-11-1]
asa.mshayam prajvalitaiH tiikSNair marma atigaiH sharaiH |
tvam daheH kupito lokaan yugaanta iva bhaaskaraH || 4-11-2
2. pra jvalitaiH tiikSNaiH= highly, blazing, incisive; marma atigaiH sharaiH= stealthy places, invading, with arrows; kupitaH tvam= when angered, you; yuga ante bhaaskaraH iva= at era, end, sun, like; lokaan daheH= worlds, you burn; a samshayam= no, doubt.
"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. [4-11-2]
vaalinaH pauruSam yat tad yat ca viiryam dhR^itiH ca yaa |
tan mama eka manaaH shrutvaa vidhatsva yad anantaram || 4-11-3
3. vaalinaH= Vali's; yat pauruSam= which, impetuousness is there; tat= that; and; yat viiryam= which, is his bravery; tat ca= that, also; yaa dhR^itiH ca= which, courageousness is there, that also; mama= from me; eka manaaH= in single, mindedness; shrutvaa= on hearing; yat anantaram= which, later to be done; vidhatsva= that you impose.
"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. [4-11-3]
samudraat pashcimaat puurvam dakSiNaad api ca uttaram |
kraamati anudite suurye vaalii vyapagata klamaH || 4-11-4
4. vaalii vyapagata klamaH= Vaali, removed, weariness [unwearied]; suurye an udite= sun, not, risen – before dawn; pashcimaat samudraat puurvam= from western, ocean, to eastern; dakSiNaat api ca uttaram= from south, even, also, to north; kraamati= he strides.
"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. [4-11-4]
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.
agraaNi aaruhya shailaanaam shikharaaNi mahaanti api |
uurdhvam utpaatya tarasaa prati gR^ihNaati viiryavaan || 4-11-5
5. viiryavaan= that mighty one; shailaanaam agraaNi aaruhya= mountains, heights, on ascending; mahaanti shikharaaNi tarasaa api= greatest, peaks, by might, even them; uurdhvam utpaatya= upwards, he volleys; prati gR^ihNaati= again, catches.
"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. [4-11-5]
bahavaH saaravantaH ca vaneSu vividhaa drumaaH |
vaalinaa tarasaa bhagnaa balam prathayataa aatmanaH || 4-11-6
6. aatmanaH balam prathayataa= his own, might, to exhibit; vaalinaa= by Vali; vaneSu= in forest; saaravantaH vividhaa bahavaH drumaaH= fertile [sturdy,] various, many, trees; tarasaa bhagnaa= by his might, felled.
"As a show his strength Vali used to personally fell many sturdy trees of diverse origin by his might. [4-11-6]
mahiSo dundubhir naama kailaasa shikhara prabhaH |
balam naaga sahasrasya dhaarayaamaasa viiryavaan || 4-11-7
7. kailaasa shikhara prabhaH= Mt. Kailash, peak like, in gloss [in size]; viiryavaan mahiSaH= mighty one, buffalo; dundubhiH naama= Dundubhi, named; naaga sahasrasya balam= elephants, a thousand, might of; dhaarayaamaasa= he was bearing.
"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. [4-11-7]
sa viirya utseka duSTaatmaa vara daanena ca mohitaH |
jagaama sa mahaakaayaH samudram saritaam patim || 4-11-8
8. saH= he was; viirya utseka vara daanena ca= by vigour's, vanity, by boon, bestowal, also; mohitaH duSTa atmaa= bemused, evil, minded one; mahaa kaayaH saH= colossal, bodied one, he that Dundubhi; saritaam patim samudram jagaama= to rivers', lord – ocean, he went to.
"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. [4-11-8]
uurmima.ntam atikramya saagaram ratna sa.mcayam |
mama yuddham prayacCha iti tam uvaaca mahaarNavam || 4-11-9
9. uurmi mantam= wave, container; ratna sancayam= gems, garner of; saagaram= ocean; ati kramya= over, walk [walkover, on deriding]; mama yuddham pra yacCha= to me, fight, verily, give; iti tam mahaa arNavam uvaaca= thus, to him, to vastly, ocean, he spoke.
"Deriding the garner of weaves and gems he said to that vastly ocean "give me a fight" [4-11-9]
tataH samudro dharmaatmaa samutthaaya mahaabalaH |
abraviid vacanam raajan asuram kaala coditam || 4-11-10
10. raajan= oh, king [Rama]; tataH= then; dharmaatmaa mahaabalaH samudraH= virtue-minded one, highly powerful one, ocean; sam utthaaya= on rising-up; kaala coditam asuram= one by time, driven, to that demon; abraviit vacanam= said, words.
"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. [4-11-10]
samartho na asmi te daatum yuddham yuddha vishaarada |
shruuyataam tvam abhidhaasyaami yat te yuddham pradaasyati || 4-11-11
11. yuddha vishaarada= oh, war, expert; te daatum yuddham= to you, to give, a fight; samarthaH na asmi= capable, not, I am; yat te yuddham pra daasyati= he who, to you, fight, accords; abhi dhaasyaami= I name him; shruuyataam= let it be listened.
"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. [4-11-11]
shaila raajo mahaaraNye tapasvi sharaNam param |
sha.mkara shvashuro naamnaa himavaan iti vishrutaH || 4-11-12
mahaa prasravaNa upeto bahu kandara nirjharaH |
sa samarthaH tava priitim atulaam kartum arhati || 4-11-13
12, 13. param tapasvi sharaNam= sublime one, sages', shelter of; shankara shvashuraH= Shankara's, father-in-law; himavaan iti= Himavan, thus as; naamnaa vi shrutaH= by name, well, known one; mahaa pra sravaNa upetaH= with great, cateracts, embodying; bahu kandara nir jharaH= with many, caves, out, pours - cascades; shaila rajaH= mountains', king of; mahaa araNye= in great, forests he is; saH samarthaH= he is, capable; tava a tulaam priitim kartum arhati= your, not, matchable, happiness, to accord, he is capable.
"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. [4-11-12, 13]
tam bhiitam iti vij~naaya samudram asurottamaH |
himavad vanam aagamya sharaH caapaad iva cyutaH || 4-11-14
tataH tasya gireH shvetaa gajendra pratimaaH shilaaH |
cikSepa bahudhaa bhuumau dundubhir vinanaada ca || 4-11-15
14, 15. asura uttamaH dundubhiH= demon, noted one, Dundubhi; tam samudram bhiitam iti vij~naaya= him, that ocean, is scared, thus, knowing [fathoming]; caapaat cyutaH sharaH iva= from bow, darted, from arrow, as with; himavat vanam aagamya= Himavan's, forest, arrived at; tataH tasya gireH= then, its, mountain's; shvetaa gajendra pratimaaH shilaaH= white, elephant in figuration, rock-faces; bahudhaa bhuumau= in many ways, onto ground; cikSepa= tossed; vi na naada ca= verily, blared [discordantly,] also.
"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. [4-11-14, 15]
tataH shveta ambuda aakaaraH saumyaH priiti kara aakR^itiH |
himavaan abraviid vaakyam sva eva shikhare sthitaH || 4-11-16
16. tataH shveta ambuda aakaaraH= then, white, cloud, in figuration; saumyaH= gentle one; priitikara aakR^itiH= delightful, in apperance; himavaan= Himavan; sva eva shikhare sthitaH= on his own, cliff, staying; abraviit vaakyam= spoke, words.
"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. [4-11-16]
kleSTum arhasi maam na tvam dundubhe dharma vatsala |
raNa karmasu akushalaH tapasvi sharaNo hi aham || 4-11-17
17. dharma vatsala dundubhe= virtue, adherer, oh, Dundubhi; tvam maam kleSTum na arhasi= you, me, to annoy, not, apt of you; tapasvi sharaNaH hi= sages', shelter, just [I am]; aham= I am; raNa karmasu a kushalaH= in war, actions – in fighting, not, skilled one.
"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. [4-11-17]
tasya tad vacanam shrutvaa giri raajasya dhiimataH |
uvaaca dundubhir vaakyam krodhaat sa.mrakta locanaH || 4-11-18
18. dundubhiH= Dundubhi; dhiimataH tasya giri raajasya= modest one, of that, mountain, king's; tat vacanam shrutvaa= his, that, sentence, on hearing; krodhaat sam rakta locanaH= in anger, with, bloodshot, eyes; uvaaca vaakyam= said, sentence.
"On hearing the words of that modest king of mountains Dundubhi's uyes are bloodshot and he said this sentence. [4-11-18]
yadi yuddhe asamarthaH tvam mad bhayaad vaa nirudyamaH |
tam aacakSva pradadyaat me yo hi yuddham yuyutsataH || 4-11-19
19. tvam yuddhe a samarthaH yadi= you, to fight, not, capable, whether; vaa= or else; mat bhayaat nir udyamaH= me, fearing, not, venturing; yaH yuyutsataH= who is he, combatively; me yuddham pra dadyaat= to me, a fight, who can accord; tam aacakSva= about him, you clarify.
"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,. [4-11-19]
himavaan abraviid vaakyam shrutvaa vaakya vishaaradaH |
anuk{}ta puurvam dharmaatmaa krodhaat tam asurottamam || 4-11-20
20. vaakya vishaaradaH= sentence, expert [Himavan]; dharmaatmaa= honest one; himavaan shrutvaa= Himavan, on hearing [Dundubhi's words]; tam asura uttamam= to that, demon, fierce one; krodhaat= in anger; vaakyam an uktaH puurvam= words, never, said, earlier; abraviit= said.
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. [4-11-20]
vaalii naama mahaa praaj~naH shakra putra prataapavaan |
adhyaaste vaanaraH shriimaan kiSkindhaam atula prabhaam || 4-11-21
21. mahaa praaj~naH= oh, well, versed demon [in warfare]; shakra putra= Indra's, son; shriimaan= glorious one; prataapavaan= very brave one; vaalii naama vaanaraH Vali, named, monkey; atula prabhaam kiSkindhaam adhyaaste= matchless city, in pomp, Kishkindha, he presides over.
"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. [4-11-21]
sa samartho mahaa praaj~naH tava yuddha vishaaradaH |
dvandva yuddham sa daatum te namuciH iva vaasavaH || 4-11-22
22. saH= he is; mahaa praaj~naH= highly intelligent one; yuddha vishaaradaH= in war, expert one; saH= he; vaasavaH namuciH iva= Indra to Namuchi, like; tava= to you; dvandva yuddham= duel, fight; te datum= to you, to give; saH= he is; samarthaH= capable one.
"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. [4-11-22]
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.
tam shiighram abhigacCha tvam yadi yuddham iha icChasi |
sa hi durmarSaNo nityam shuuraH samara karmaNi || 4-11-23
23. iha yuddham icChasi yadi= now, fight, you desire, if; tvam= you; tam shiighram abhigacCha= him, promptly, you approach; shuuraH= intrepid one; saH= he is; nityam= always; samara karmaNi= in war, manoeuvres; dur marSaNaH hi= not, assailable one, indeed.
"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. [4-11-23]
shrutvaa himavato vaakyam kopa aaviSTaH sa dundubhiH |
jagaama taam puriim tasya kiSkindhaam vaalinaH tadaa || 4-11-24
24. tadaa= then; saH dundubhiH= he, that Dundubhi; himavataH vaakyam shrutvaa= Himavan's, words, having hearing; kopa aaviSTaH= anger, convulsed in; tasya vaalinaH taam puriim kiSkindhaam jagaama= his, Vali's, to that, city, Kishkindha, proceeded.
"Then on hearing Himavan's words he that Dundubhi is convulsed in anger and proceeded to Vali's city Kishkindha.. [4-11-24]
dhaarayan maahiSam ruupam tiikSNa shR^i~Ngo bhayaavahaH |
praavR^iSi iva mahaa meghaH toya puurNo nabhastale || 4-11-25
tataH tu dvaaram aagamya kiSkindhaayaa mahaabalaH |
nanarda kampayan bhuumim dundubhir dundubhir yathaa || 4-11-26
25. mahaabalaH= great mighty one; dundubhiH= Dundubhi; maahiSam ruupam dhaarayan= buffalo's, form, bearing; tiikSNa shR^i~NgaH= one with sharp, horns; bhayaavahaH= awe-inspiring; praa vR^iSi= in rainy-season; nabhaH tale= on the edge of firmament; toya puurNaH mahaa meghaH iva= water, filled, massive, cloud, as with; kiSkindhaayaa dvaaram aagamya= Kishkindha's, at gateway, on arriving; kampayan bhuumim= quaking, earth; dundubhiH yathaa= war-drum, like; na narda= clamorously, na narda= bellowed.
"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. [4-11-25, 26]
samiipajaan drumaan bha.njan vasudhaam daarayan khuraiH |
viSaaNena ullikhan darpaat tad dvaaram dvirado yathaa || 4-11-27
27. samiipa jaan drumaan bhanjan= nearby, rooted, trees, uprooting; vasudhaam khuraiH daarayan= earth, with hooves, scooping; darpaat= insolently; viSaaNena= with horns; tat dvaaram= that, gateway; dviradaH yathaa= elephant, as with; ullikhan= by goring; [na narda= bellowed.]
"He bellowed uprooting trees that are rooted nearby, scooping the earth with hooves, and insolently goring the gateway with horns like a goring elephant. [4-11-27]
antaHpura gato vaalii shrutvaa shabdam amarSaNaH |
niSpapaata saha striibhiH taaraabhiH iva ca.ndramaaH || 4-11-28
28. antaHpura gataH vaalii= palace chambers, went into, Vali; shrutvaa shabdam= on hearing, noise; a marSaNaH not, tolerant; taaraabhiH iva candramaaH= with stars, like, moon; striibhiH saha= ladies, along with; niS papaata= out, fall [from chambers.]
"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. [4-11-28]
mitam vyak{}ta akSara padam tam uvaaca sa dundubhim |
hariiNaam iishvaro vaalii sarveSaam vana caariNaam || 4-11-29
29. vana caariNaam= forest, dwellers; sarveSaam= to all of them; hariiNaam iishvaraH= monkey's, lord; saH vaalii= he, that Vali; tam dundubhim= to him, that Dundubhi; vyakta akSara padam= clearly, lettered ,words; mitam vaakyam= brief, sentence; uvaaca= said.
"Vali being the lord of monkeys, and of all the other forest-dwellers as well, spoke a clearly worded brief sentence to Dundubhi. [4-11-29]
kim artham nagara dvaaram idam rud.h dhvaa vinardase |
dundubhe vidito me.asi rakSa praaNaan mahaabala || 4-11-30
30. dundubhe= oh, Dundubhi; idam nagara dvaaram= this one, city's, gateway; ruddhvaa= having impeded; kim artham vi nardase= what, for, you are bellowing; me viditaH asi= to me, known, you are; mahaabala= oh, great mighty one; rakSa praaNaan= save, lives [of yours.]
"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. [4-11-30]
tasya tad vacanam shrutvaa vaanarendrasya dhiimataH |
uvaaca dundubhir vaakyam krodhaat sa.mrak{}ta locanaH || 4-11-31
31. dhiimataH= of that tactful one [Vali]; tasya vaanara indrasya= his, that monkey's, lord's; tat vacanam shrutvaa= that, sentence, on hearing; dundubhiH krodhaat samrakta locanaH= Dundubhi became, in anger, bloodshot, eyes; uvaaca vaakyam= said, sentence.
"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. [4-11-31]
na tvam strii sannidhau viira vacanam vak{}tum arhasi |
mama yuddham prayacCha adya tato j~naasyaami te balam || 4-11-32
32. viira= oh, valiant one [oh, Vali]; tvam strii sannidhau= ladies, in vicinity of; vacanam vaktum na arhasi= words, to speak, not, apt of you; adya mama yuddham prayacCha= now, to me, fight, you give; tataH te balam j~naasyaami= then, your, might, I will know, I appreciate.
"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." [4-11-32]
athavaa dhaarayiSyaami krodham adya nishaam imaam |
gR^ihyataam udayaH svairam kaama bhogeSu vaanara || 4-11-33
33. vaanara= oh, monkey; athavaa= otherwise; adya imaam nishaam= now, for this, night; dhaarayiSyaami krodham= I bear up, rage; udayaH= untill morning; svairam kaama bhogeSu= unrestrainedly, in voluptuous, gratifications; gR^ihyataam= be taken up - delight yourself.
"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." [4-11-33]
diiyataam sa.mpradaanam ca pariSvajya ca vaanaraan |
sarva shakhaa mR^igendratvam sa.msaadaya suhR^ijjanam || 4-11-34
34. vaanaraan pariSvajya= monkeys, on embracing; sampradaanam diiyataam= endowments, be bequeathed; sarva shakhaa mR^iga indratvam= all, tree-branch, animal's, you being the king; su hR^it janam= your good, hearted, people; samsaadaya= bidding adieu.
"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. [4-11-34]
su dR^iSTaam kuru kiSkindhaam kuruSva aatma samam pure |
kriiDayasva ca samam striibhiH aham te darpa shaasanaH || 4-11-35
35. kiSkindhaam su dR^iSTaam kuru= Kishkindha, clearly, seen city, you make – see all Kishkindha as last-sight to your satisfaction; pure aatma samam kuruSva= in city, your equalling one, be made – keep someone similar to you as in charge of city; striibhiH samam kriiDayasva= females, along with, you rejoice; aham te darpa shaasanaH= I am, your, egotism, destroyer.
"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. [4-11-35]
yo hi mattam pramattam vaa bhagnam vaa rahitam kR^isham |
hanyaat sa bhruuNahaa loke tvad vidham mada mohitam || 4-11-36
36. yaH= he who is; mattam= drunken one; pra mattam vaa= unvigilant one, or; bhagnam vaa= shattered - defeated one, or; rahitam= one without [weapons]; kR^isham= atrophied one; mada mohitam= by lust, lured one; hanyaat= if kills; saH= he; loke= in world; bhruuNa haa= foeticide [sin of]; tvat vidham= your, way – your present state is on par with those that are not to be killed.
"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. [4-11-36]
sa prahasya abraviit mandam krodhaat tam asureshvaram |
visR^ijya taaH striyaH sarvaaH taaraa prabhR^itikaaH tadaa || 4-11-37
37. tadaa saH pra hasya= then, he, laughing off; taaraa prabhR^itikaaH taaH sarvaaH striyaH vi sR^ijya= Tara, and others, them, all, women, on discharging; mandam= to stupid one [Dundubhi]; tam asura iishvaram= to him, demon, lord; krodhaat= in anger; abraviit= spoke.
"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. [4-11-37]
matto ayam iti maa ma.msthaa yadi abhiito asi sa.myuge |
mado ayam sa.mprahaare asmin viira paanam samarthyataam || 4-11-38
38. ayam mattaH iti= he is, drunk, thus; maa ma.msthaa= do not, surmise; samyuge a + bhiitaH asi yadi= in fight, not, afraid, you are, if; ayam madaH= this, drunkenness; asmin sam prahaare= in this, deadly fight; viira paanam samarthyataam= as gallant's, toast, be regarded.
"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. [4-11-38]
tam evam uk{}tvaa sa.mkruddho maalaam utkSipya kaa.ncaniim |
pitraa dattaam mahendreNa yuddhaaya vyavatiSThata || 4-11-39
39. tam evam uktvaa= to him, that way, saying; sam kruddhaH= becoming highly, enraged; pitraa mahendreNa dattaam= by father, by Mahendra given; maalaam utkSipya kaancaniim= necklace [chest-pendant,] on heaving up, a golden one; yuddhaaya vyavatiSThata= for fight, stood firm.
"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. [4-11-39]
viSaaNayo gR^ihiitvaa tam dundubhim giri sa.mnibham |
aavidhyata tathaa vaalii vinadan kapi ku.njaraH || 4-11-40
40. tathaa= then; kapi kunjaraH= monkey, the elephant; vaalii= Vali; giri sannibham= mountain, similar; tam dundubhim= him, that Dundubhi; viSaaNayaH gR^ihiitvaa= by horns, taking; vi nadan= highly, booming; aavidhyata= [whirled and] bumped on ground.
"Then that elephantine monkey Vali took that mountain-similar Dundubhi by horns, and booming highly he whirled and bumped him onto ground. [4-11-40]
vaalii vyaapaadayaam cakre nanarda ca mahaasvanam |
shrotraabhyaam atha rak{}tam tu tasya susraava paatyataH || 4-11-41
41. vaalii vyaapaadayaan [vi aa pat yaan] cakre= Vali, to whirl and throw on ground, he did; na narda ca mahaa svanam= verily, blaring, with great, sound; atha paatyataH= then, while falling; tasya shrotraabhyaam raktam su sraava= of his [Dundubhi's,] from two ears [of Dundubhi,] blood, gushed out.
"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. [4-11-41]
tayoH tu krodha sa.mrambhaat paraspara jayaiSiNoH |
yuddham samabhavat ghoram dundubher vaalinaH tathaa || 4-11-42
42. krodha samrambhaat= fury's, impetuosity; paraspara jaya iiSiNaH= each other, victory, aspiring; tayoH= among two; dundubheH vaalinaH tathaa= of Dundubhi, Vali, like that; ghoram yuddham sam abhavat= gruesome fight, occurred.
"There occurred a gruesome fight among those two, Dundubhi and Vali, who by their fury are impetuous and who aspired victory over the other. [4-11-42]
ayudhyata tadaa vaalii shakra tulya paraakramaH |
muSTibhir jaanubhiH padbhiH shilaabhiH paadapaiH tathaa || 4-11-43
43. tadaa= then; shakra tulya paraakramaH= Indra, similar, in fortitude; vaalii= Vali; muSTibhiH jaanubhiH padbhiH= with fists, knees, feet; tathaa= like that; shilaabhiH paadapaiH with boulders, trees; a yudhyata= fought.
"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. [4-11-43]
parasparam ghnatoH tatra vaanara asurayoH tadaa |
aasiit hiino asuro yuddhe shakra suunuH vyavardhata || 4-11-44
44. tadaa tatra= then, there; vaanara asurayoH= of monkey, demon; parasparam ghnatoH= each other, assaulting; yuddhe asuraH hiinaH aasiit= in fight, demon, impaired, he became; shakra suunuH vyavardhata= Indra's, son, toughened.
"While each is assaulting the other in that fight between that monkey and demon, that demon is impaired and Indra's son Vali toughened. [4-11-44]
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.
tam tu dundubhim udyamya dharaNyaam abhyapaatayat |
yuddhe praaNahare tasmin niSpiSTo dundubhiH tadaa || 4-11-45
45. tam dundubhim= him, Dundubhi is; udyamya dharaNyaam abhyapaatayat [abhi aa paatayat]= on lifting, on to ground, flung him; tadaa praaNa hare tasmin yuddhe= then, life, taking, in that, fight; dundubhiH= Dundubhi is; niS piSTaH= completely pounded out.
"In that life-taking fight when Dundubhi is lifted up and flung to ground, he is completely pounded out. [4-11-45]
srotrebhyo bahu rak{}tam tu tasya susraava paatyataH |
papaata ca mahaabaahuH kSitau pa.ncatvam aagataH || 4-11-46
46. paatyataH tasya srotrebhyaH= while he is felled, from his vent-holes –ears, nose etc; bahu raktam su sraava= much, blood, much flown; mahaabaahuH pancatvam aagataH kSitau pa paata= great-shouldered one [mighty one,] fifth-stated, has come [attained.] and fell, on ground.
"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. [4-11-46]
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.
tam tolayitvaa baahubhyaam gata sattvam acetanam |
cikSepa vegavaan vaalii vegena ekena yojanam || 4-11-47
47. vegavaan vaalii= hastiest one, Vali; gata sattvam= he who lost, stamina; a+cetanam= inanimate one; tam baahubhyaam tolayitvaa= him, with both arms, by swaying; ekena vegena yojanam cikSepa= in a single, flick, to a yojana length, hurled.
"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. [4-11-47]
tasya vega praviddhasya vak{}traat kSataja bindavaH |
prapetuH maaruta utkSiptaa mata.ngasya aashramam prati || 4-11-48
48. vega pra viddhasya= hastily, well, thrown one; tasya= his [Dundubhi's]; vaktraat kSataja bindavaH= from mouth, fallen, drops [of blood]; maaruta utkSiptaa= by air, uplifted; matangasya aashramam prati= Sage Matanga's, hermitage, towards pra petuH= fallen.
"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. [4-11-48]
taan dR^iSTvaa patitaam tatra muniH shoNita vipruSaH |
kruddhaH tasya mahaabhaaga cintayaamaasa konvam || 4-11-49
49. mahaabhaaga= oh, great opportune one [Rama]; muniH= the sage; tatra patitaam= there fallen; taan= them; shoNita vipruSaH= blood, drops; dR^iSTvaa= on seeing; tasya= of him – on the one who dropped blood; kruddhaH= enraged; ayam kaH nu= he, who is, indeed [thus as]; cintayaamaasa= thought of.
"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. [4-11-49]
yena aham sahasaa spR^iSTaH shoNitena duraatmanaa |
ko.ayam duraatmaa dur buddhiH akR^itaatmaa ca baalishaH || 4-11-50
50. yena= by which; dur aatmanaa= evil-minded one; aham sahasaa spR^iSTaH shoNitena= I am, abruptly, touched, by blood; dur aatmaa= evil-minded; dur buddhiH= evil-minded one [malevolent one]; a + kR^ita atmaa= disobedient one; kaH ayam baalishaH= who is, this, child-like [reckless one.]
" '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. [4-11-50]
iti uk{}tvaa sa viniSkramya dadR^ishe munisattama |
mahiSam parvata aakaaram gata asum patitam bhuvi || 4-11-51
51. saH muni sattama= he, that sage, celebrated one; iti uktvaa vi niSkramya= thus, said [thinking,] verily, exiting [from hermitage, coming out]; gata asum= gone, lives [lifeless]; bhuvi patitam= on ground, fallen; parvata aakaaram mahiSam dadR^ishe= mountain, in shape, buffalo, he has seen,
"Thinking thus and coming out of hermitage that celebrated sage has seen the mountainous buffalo fallen on ground lifelessly. [4-11-51]
sa tu vij~naaya tapasaa vaanareNa kR^itam hi tat |
utsasarja mahaa shaapam kSeptaaram vaanaram prati || 4-11-52
52. saH tat= he, that [deed]; vaanareNa kR^itam= by monkey, done; tapasaa vij~naaya= by ascetic power, on knowing; kSeptaaram vaanaram prati= who tossed, that monkey, towards him; mahaa shaapam= great, curse; utsasarja= released.
"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. [4-11-52]
iha tena apraveSTavyam praviSTasya vadho bhavet |
vanam mat sa.mshrayam yena duuSitam rudhira sravaiH || 4-11-53
53. mat samshrayam vanam= my, sheltering, woods; yena= by whom; rudhira sravaiH duuSitam= by blood, squirts of, is stained; tena= by him; iha= in here; a+praveSTavyam= not, enterable; praviSTasya vadhaH bhavet= if enters, fatality, occurs.
"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. [4-11-53]
kshipataa paadapaaH ca ime sa.mbhagnaaH ca asuriim tanum |
samantaat aashramam puurNam yojanam maamakam yadi || 4-11-54
aagamiSyati durbuddhiH vyak{}tam sa na bhaviSyati |
54, 55a. asuriim tanum kshipataa= demon's, body, by him who hurled; ime paadapaaH ca sam bhagnaaH= these trees, also, completely destroyed; samantaat puurNam yojanam= around, full, one yojana; maamakam aashramam aagamiSyati yadi= mine, hermitage, he places foot, if; durbuddhiH= evil-minded; saH na bhaviSyati vyaktam= he, will not, exists, evidently.
"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. [4-11-54, 55a]
ye cha asya sachivaaH kechit sa.mshritaa maamakam vanam || 4-11-55
na ca taiH iha vastavya shrutvaa yaa.mtu yathaa sukham |
55b, 56a. maamakam vanam samshritaa= belonging to me, woods, depending on; ye kechit asya sachivaaH= those, few, his, ministers [friends] are there; taiH ca= by them, also; iha na vastavya= here, not, to live; shrutvaa= on hearing – my word; yaantu yathaa sukham= let them go, as for, comfortably – solace themselves with my mercy.
"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. [4-11-55b, 56a]
te api vaa yadi tiSTanti shapiSye taan api dhruvam || 4-11-56
vane asmin maamake nityam putravat parirakSate |
patra a.nkura vinaashaaya phala muula abhavaaya ca || 4-11-57
56b, 57. nityam putravat pari rakSate= always, son-like, protected; maamake asmin vane= belonging to me, in this, forest; te api= they, even; patra ankura vinaashaaya= leaves, sprouts, for destruction; phala muula a + bhavaaya ca vaa= fruits, tubers, for non-existence, also, or; tiSTanti yadi= stay behind, if; taan api shapiSye dhruvam= them, even, I curse, definitely.
"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. [4-11-57]
divasaH ca adya maryaadaa yam draSTaa shvaH asmi vaanaram |
bahu varSa sahasraaNi sa vai shailaH bhaviSyati || 4-11-58
58. adya divasaH maryaadaa= today, is the day, of limit; shvaH yam vaanaram= tomorrow, which, monkey; draSTaa asmi= I will see; saH= that monkey; bahu varSa sahasraaNi= for many, years, thousands to come; shailaH bhaviSyati vai= he, stone, he becomes, [petrified.] indeed.
"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. [4-11-58]
tataH te vaanaraaH shrutvaa giram muni samiiritaam |
nishchakramuH vanaat tasmaat taan dR^iSTvaa vaalir abraviit || 4-11-59
59. tataH te vaanaraaH= then, they, monkeys; muni sam iiritaam giram shrutvaa= by sage, clearly, said, words, on hearing; tasmaat vanaat niH chakramuH= from that, forest, to out, they started; taan dR^iSTvaa vaaliH abraviit= them, on seeing, Vali, spoke.
"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. [4-11-59]
kim bhavantaH samastaaH ca mata.nga vana vaasinaH |
mat samiipam anupraaptaa api svasti vanaukasaam || 4-11-60
60. matanga vana vaasinaH= Matanga, forest, dwellers; bhavantaH samastaaH= you, all; kim mat samiipam anupraaptaa= why, in my, presence, arrived; vana okasaam api svasti= forest, dwellers, even, safeness [is there or not.]
" '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. [4-11-60]
tataH te kaaraNam sarvam tathaa shaapam ca vaalinaH |
shasha.msur vaanaraaH sarve valine hemamaaline || 4-11-61
61. tataH= then; sarve te vaanaraaH= all, of those, monkeys; sarvam kaaraNam= all, reasons; tathaa= likewise; vaalinaH shaapam ca= to Vali, curse, also; valine hema maaline= to Vali, golden, with chain [on his chest]; shashamsuH= reported.
"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. [4-11-61]
etat shrutvaa tadaa vaalii vacanam vanara iiritam |
sa maharSim samaasaadya yaacate sma kR^ita a.njaliH || 4-11-62
62. tataH= then; saH vaalii= he, that Vali; vanara iiritam= by monkeys, uttered; etat vacanam shrutvaa= those, words, on hearing; kR^ita anjaliH maharSim sam aasaadya= making, folded palms, that great sage, on approaching; yaacate sma= begged, he has.
"Then on hearing all those words narrated by monkeys Vali approached that great sage and begged of him on becoming humble with palm-fold. [4-11-62]
maharSiH tam anaadR^itya pravivesha aashramam prati |
shaapa dhaaraNa bhiitaH tu vaalii vihvalataam gataH || 4-11-63
63. maharSiH tam an + aadR^itya= great sage, him, not, considering; pravivesha aashramam prati= entered - withdrew, hermitage, into; vaalii= Vali; shaapa dhaaraNa bhiitaH tu= curse, to bear, fearing for; vihvalataam gataH, distraught, went into.
"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. [4-11-63]
tataH shaapa bhayaat bhiita R^ishyamuukam mahaagirim |
praveSTum na icChati hariH draSTum vaa api nareshvara || 4-11-64
64. tataH= from then; shaapa bhayaat bhiitaH= then, by curse, fearing, who is dreaded; hariH= monkey –Vali; R^ishyamuukam mahaa girim= into Rishyamuka, great, mountain; praveSTum= to enter; nara iishvara= oh, people's, lord Rama; draSTum vaa api= to look at, or, even; na icChati= not, wishes to.
"Then, 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. [4-11-64]
tasya apravesham j~naatvaa aham idam raama mahaavanam |
vicaraami saha amaatyo viSaadena vivarjitaH || 4-11-65
65. aham= I; tasya a + pravesham j~naatvaa= his, non, entering, knowing; viSaadena vi varjitaH= of agony, got rid of; saha amaatyaH= with, ministers; idam mahaa vanam= this, great forest; raama= Rama; vi caraami= I am moving.
"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. [4-11-65]
eSo asthinicayaH tasya dundubheH sa.mprakaashate |
viirya utsekaat nirastasya giri kuuTa nibho mahaan || 4-11-66
66. viirya utsekaat nirastasya= by valour's, vanity, hurled; tasya dundubheH= his, Dundubhi's; giri kuuTa nibhaH= mountain's, peak, in similarity; mahaan eSaH asthi nicayaH= huge one, this is, bones, heap; sam prakaashate= shining forth.
"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. [4-11-66]
ime ca vipulaaH saalaaH sapta shaakhaa avala.mbinaH |
yatra ekam ghaTate vaalii niS.h patrayitum ojasaa || 4-11-67
67. shaakhaa avalambinaH= branches, dangling [full with]; ime sapta vipulaaH saalaaH= these, seven, enormous, sala trees; yatra ekam= among whom, one – one at a time; vaalii ojasaa Vali, by his vigour; niS patrayitum= without, leaves to make it; ghaTate= will be trying, or he is capable.
"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. [4-11-67]
etat asya asamam viiryam mayaa raama prakaashitam |
katham tam vaalinam hantum samare shakSyase nR^ipa || 4-11-68
68. raama= oh, Rama; asya a + samam= his, un, equalled; etat viiryam mayaa prakaashitam= all this, his vitality, by me, apprised; nR^ipa= oh, king; samare tam vaalinam hantum= such a, Vali, to kill; katham shakSyase= how, is it possible for you.
"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. [4-11-68]
tathaa bR^iuvaaNam sugriivam prahasan lakshmaNo abraviit |
kasmin karmaNi nirvR^itte shraddadhyaa vaalinaH vadham || 4-11-69
69. lakshmaNaH= Lakshmana; tathaa bR^iuvaaNam sugriivam= thus, speaking, to Sugreeva; prahasan abraviit= smilingly, said; kasmin karmaNi nirvR^itte= which, act, on performing; vaalinaH vadham shraddadhyaa= Vali's, killing, you have confidence.
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?" [4-11-69]
tam uvaachatha sugriivaH sapta saalan imaan puraa |
evam ekaikasho vaalii vivyaatha atha sa asakR^it || 4-11-70
70. tataH= then; sugriivaH tam uvaachatha= Sugreeva, to him, said; puraa saH vaalii= earlier, he, Vali; imaan sapta saalan= these, seven, sala trees; evam= that way; eka ekashaH= one, after other; atha asakR^it= that way, on many occasions; vi vyaatha= agitated them.
Then Sugreeva said to Lakshmana, "earlier Vali used to agitate each of the trees, one after the other, on many occasions." [4-11-70]
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.
raamo nirdaarayed eSaam baaNena ekena ca drumam |
vaalinam nihatam manye dR^iSTvaa raamasya vikramam || 4-11-71
71. raamaH= Rama; eSaam drumam= among them, one tree; ekena baaNena nirdaarayet= with one, arrows, if rends; raamasya vikramam dR^iSTvaa= Rama's, valour, on seeing; vaalinam nihatam manye= Vali is, utterly dead, I construe.
"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. [4-11-71]
hatasya mahiSasya asthi paadena ekena lakshmaNa |
udyamya prakSipet ca api tarasaa dve dhanuH shate || 4-11-72
72. lakshmaNa= oh, Lakshmana; hatasya mahiSasya asthi= dead, buffalo's, bone [skeleton]; ekena paadena udyamya= by one, foot, lifting; tarasaa dve shate dhanuH= with might, two, hundred, bow [lengths, two hundred bow-lengths]; prakSipet ca api= kicks and throws, also, even.
"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. [4-11-72]
evam uk{}tvaa tu sugriivo raamam rak{}taanta lochanam |
dhyatvaa muhuurtam kaakutstham punareva vacho abraviit || 4-11-73
73. sugriivaH= Sugreeva; rakta anta lochanam raamam= to red, corner, eyed, to Rama; evam uktvaa= thus, when said; muhuurtam dhyatvaa= for a awhile, on thinking; punaH eva kaakutstham vachaH abraviit= again, thus, to Rama, words, spoke.
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. [4-11-73]
shuuraH ca shuuramaanii ca prakhyaata bala pauruSaH |
balavaan vaanaraH vaalii sa.myugeSu aparaajitaH || 4-11-74
74. shuuraH ca shuura maanii ca= intrepid, also, his intrepidity, he esteems, also; prakhyaata bala pauruSaH= well, renowned, by might, tenacity; balavaan vaanaraH vaalii= mighty one, monkey, Vali; samyugeSu a + paraajitaH= in combats, not, defeated.
"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. [4-11-74]
dR^ishyante ca asya karmaaNi duSkaraaNi suraiH api |
yaani sa.mcintya bhiitaH aham R^iSyamuukam upaashritaH || 4-11-75
75. suraiH api= for gods, even; duSkaraaNi asya karmaaNi= impracticable, are his, deeds; dR^ishyante= are obvious; yaani samcintya bhiitaH aham= which, on recollecting, scared, I am; and; R^iSyamuukam upaashritaH= Rishyamuka, depended upon – took shelter.
"His deeds that are impracticable even for gods are obvious, and scared for recollecting them I took shelter of Mt. Rishyamuka. [4-11-75]
tam ajayyam adhR^iSyam ca vaanarendram amarSaNam |
vichintayan na mu.ncaami R^ISyamuukam amum tu aham || 4-11-76
76. tam= him; vaanara indram= monkey's, lord Vali is; a+jayyam a+dhR^iSyam a+marSaNam= to be unconquerable, unattackable, unsympathetic; vichintayan= on concluding to be; amum R^Isyamuukam= this one, Rishyamuka; aham na muncaami= I am, not, leaving.
"Concluding that the lord of monkeys Vali to be an unconquerable, unattackable, unsympathetic one I am not leaving this Mt. Rishyamuka. [4-11-76]
udvignaH sha.nkitaH ca aham vicaraami mahaavane |
anurak{}taiH saha amaatyaiH hanumat pramukhaiH viiraiH || 4-11-77
77. aham= I am; udvignaH shankitaH= disconcerted, sceptical; anuraktaiH viiraiH= with earnest ones, brave ones; hanumat pramukhaiH= Hanuma, and other significant ones; saha amaatyaiH= with, ministers; vi caraami mahaavane= moving about, in great forest.
"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. [4-11-77]
upalabdham ca me shlaaghyam san mitram mitra vatsala |
tvaam aham puruSavyaaghra himavantam iva aashritaH || 4-11-78
78. shlaaghyam sanmitram= laudable one, true, friend; me upalabdham= by me, chanced on you; mitra vatsala= oh, friend's, patron; puruSavyaaghra= oh, Tigerly-man; aham himavantam iva tvaam aashritaH= I am, Mt. Himavan, like, in you, I take shelter.
"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. [4-11-78]
kim tu tasya balaj~naH aham durbhraatuH balashaalinaH |
apratyaksham tu me viiryam samare tava raaghava || 4-11-79
79. kim tu= but; aham= I am; balashaalinaH= mighty one's; dur bhraatuH= of brother, the malice; tasya bala j~naH= his [Vali's,] might, knower, I am; raaghava= oh, Raghava; samare= in combat; tava viiryam tu= your, valour, but; me a pratyaksham= to me, un, clear - imprecise.
"I know the might of that mighty brother-the-malice of mine, and oh, Raghava, but your valour in combat is imprecise to me." [4-11-79]
na khalu aham tvaam tulaye na avamanye na bhiiSaye |
karmabhiH tasya bhiimaiH ca kaataryam janitam mama || 4-11-80
80. aham tvaam na khalu tulaye= I am, you, not, definitely, weighing – not examining you; na ava manye= not, down, valuing [demeaning]; na bhiiSaye= not, intimidating; tasya bhiimaiH karmabhiH= by his, macabre, exploits; mama kaataryam janitam= to me, cowardice, caused.
"Definitely I am neither examining, nor demeaning, nor intimidating you, but his macabre exploits caused cowardice in me. [4-11-80]
kaamam raaghava te vaaNii pramaaNam dhairyam aakR^itiH |
suuchayanti param tejo bhasma cChannam iva analam || 4-11-81
81. raaghava= Raghava; te vaaNii pramaaNam dhairyam aakR^itiH= your, word, courage, physique; bhasma cChannam iva analam= ashes, covered, as with, fire; param tejaH suuchayanti= sublime, radiance, they denote; kaamam= definitely.
"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. [4-11-81]
tasya tad vachanam shrutvaa sugriivasya mahatmanaH |
smita puurvam athaH raamaH prati uvaacha harim prati || 4-11-82
82. raamaH= Rama; tasya sugriivasya mahatmanaH= of that, great-soul, Sugreeva's; tat vachanam shrutvaa= that, word, on hearing; athaH= then; harim prati= monkey, towards; smita puurvam= smiling, ahead; prati uvaacha= replied.
On hearing that word of great-souled Sugreeva, Rama smilingly replied that monkey in his turn. [4-11-82]
yadi na pratyayo asmaasu vikrame tava vaanara |
pratyayam samare shlaaghyam aham utpaadayaami te || 4-11-83
83. vaanara= oh, monkey; vikrame= in respect of valour; asmaasu tava pratyayaH na yadi= is us, your, confidence, is not there, if; aham= I will; samare shlaaghyam pratyayam= in combat, commendable, confidence; te utpaadayaami= in you, I shall cause - ingrain.
"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. [4-11-83]
evam uk{}tvaa tu sugriivam saantvayan lakshmaNaagrajaH |
raaghavo dundubheH kaayam paada a.nguSThena liilayaa || 4-11-84
tolayitvaa mahaabaahuH cikSepa dasha yojanam |
asurasya tanum shuSkam paadaa.nguSTena viiryavaan || 4-11-85
84, 85. raaghavaH= Raghava; who is; lakshmaNa agrajaH= Lakshmana's, elder brother; mahaabaahuH= dextrous one; viiryavaan= vigorous one; evam uktvaa= thus, saying; sugriivam saantvayan= Sugreeva, comforting; dundubheH kaayam= Dundubhi's, body - skeleton; liilayaa= sportively; paada anguSThena= with foot's, big-toe; tolayitvaa= swung it – lifting it; asurasya tanum shuSkam= demon's, body, withered one; paada anguSTena= with foot's, big-toe; dasha yojanam cikSepa= at ten, yojana-s, flung it – flciked it.
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. [4-11-84, 85]
kSiptam dR^iSTvaa tataH kaayam sugriivaH punar abraviit |
lakSmaNasya agrato raamam tapantam iva bhaaskaram
hariiNaam agrato viiram idam vacanam arthavat || 4-11-86
86. sugriivaH= Sugreeva; kSiptam kaayam dR^iSTvaa= hurled, body, on seeing; tataH= then; lakSmaNasya agrataH Lakshmana, before in the presence of; tapantam iva bhaaskaram= blazing, like, sun; viiram raamam= to valiant, Rama; hariiNaam agrataH= [other] monkeys, before; punaH= again; arthavat idam vacanam abraviit= meaningful, this, word, said.
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. [4-11-86]
aardraH sa maa.msaH pratyagraH kSiptaH kaayaH puraa sakhe |
parishraantena mattena bhraataa me vaalinaa tadaa|| 4-11-87
87. sakhe= oh, friend; tadaa= at that time; parishraantena= tired; mattena= tipsy; me bhraataa= by my, brother; vaalinaa= by Vali; puraa= earlier; aardraH= wet [with blood]; sa maamsaH= with, flesh; pratyagraH= unspoilt; kaayaH= body; kSiptaH= was flung.
"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. [4-11-87]
laghuH sa.mprati nir.hmaa.msaH tR^iNa bhuutaH ca raaghava |
kshiptaa evam praharSeNa bhavataa raghuna.ndana || 4-11-88
88. Raaghava= Raghava; samprati= now; laghuH= sleazy; nir maamsaH= without, flesh; tR^iNa bhuutaH ca= strawy, rendered into, also; raghu nandana= Raghu's, descendent; praharSeNa bhavataa evam kshiptaa= merrily – energetically, by you, this way, flipped.
"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. [4-11-88]
na atra shakyam balam j~naatum tava vaa tasya vaa adhikam |
aardram shuSkam iti hi etat sumahad raaghava antaram || 4-11-89
89. atra= in this matter; tava balam adhikam vaa= your, might, is more, or; tasya vaa= of his, either; j~naatum na shakyam= to know, not, possible; raaghava= Raghava; aardram shuSkam iti= wet, dried, thus in them; etat su mahat antaram hi= in this, very much, difference will be there, isn't it.
"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." [4-11-89]
sa eva sa.mshayaH taata tava tasya ca yad balam |
saalam ekam vinir.h bhidyaa bhavet vyak{}tiH balaabale || 4-11-90
90. taata= oh, sire; tava= your; tasya ca= [or] his, also; yat balam= what, strength is there; in that matter only; sa eva samshayaH= that, alone, is the uncertainty; ekam saalam vinirbhidya= one only, sala tree, if completely ripped; balaa abale= of ability, inability; vyaktiH bhavet= evident, they will be.
"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. [4-11-90]
kR^itvaa etat kaarmukam sajyam hasti hatam iva aparam |
aakarNa puurNam aayamya visR^ijasva mahaasharam || 4-11-91
91. aparam hasti hatam iva= another, elephant, trunk, like; etat kaarmukam sajyam kR^itvaa= this, bow, with bowstring, on making; aakarNa puurNam aayamya= up to ear, entirely, stretch out; mahaa sharam sR^ijasva= great, arrow, you release.
"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. [4-11-91]
imam hi saalam prahitaH tvayaa sharo
na sa.mshayo atra asti vidaarayiSyati |
alam vimarshena mama priyam dhruvam
kuruSva raajan prati shaapito mayaa || 4-11-92
92. raajan= oh, king; tvayaa prahitaH sharaH= by you, projected, arrow; imam saalam vidaarayiSyati= this, sala tree, will rip; atra samshayaH na asti= there in that matter, doubt, is not, there; alam vimarshena= enough, is thinking; dhruvam mama priyam kuruSva= definitely, to me, favour, you do; maya prati shaapitaH= by me, you are sworn.
"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." [4-11-92]
yathaa hi tejassu varaH sadaa raviH
yathaa hi shailo himavaan mahaa adriSu |
yathaa chatuSpaatsu ca kesarii varaH
tathaa naraaNaam asi vikrame varaH || 4-11-93
93. tejassu raviH yathaa= in resplendence, Sun, as to how the great; mahaa adriSu himavaan shailaH yathaa= among mountains, Himavan, mountain, as to how; chatuS paatSu kesarii yathaa= among four-footed animals, as to how, lion is; varaH= the best; tathaa= likewise; naraaNaam= among men; vikrame= in valour; varaH asi= the best, you are.
"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. [4-11-93]
iti vaalmiiki raamaayaNe addikaavye kiSkindha kaaNDe ekaadashaH sargaH
Thus, this is the 11th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
| Top of Page | 1 | 2 | 3 | 4 |
| 5 | 6 | 7 | 8 | 9 |
| 10 | 11 | 12 | 13 | 14 |
| 15 | 16 | 17 | 18 | 19 |
| 20 | 21 | 22 | 23 | 24 |
| 25 | 26 | 27 | 28 | 29 |
| 30 | 31 | 32 | 33 | 34 |
| 35 | 36 | 37 | 38 | 39 |
| 40 | 41 | 42 | 43 | 44 |
| 45 | 46 | 47 | 48 | 49 |
| 50 | 51 | 52 | 53 | 54 |
| 55 | 56 | 57 | 58 | 59 |
| 60 | 61 | 62 | 63 | 64 |
| 65 | 66 | 67 | 68 | 69 |
| 70 | 71 | 72 | 73 | 74 |
| 75 | 76 | 77 | 78 | 79 |
| 80 | 81 | 82 | 83 | 84 |
| 85 | 86 | 87 | 88 | 89 |
| 90 | 91 | 92 | 93 |
© 2000, Desiraju Hanumanta Rao [Revised : April 04]