Book IV : Kishkindha Kanda - The Empire of Holy Monkeys
Rama hurries up Sugreeva to proceed with the funeral ceremony of Vali instead of sitting around the body and wailing endlessly. Rama tersely tells about living being's dependency on the eternal Time, Fate and the Absolute. Then Sugreeva takes charge of the situation and arranges for the monarchical funeral to Vali. At the final departure of her husband, Tara again laments. Ultimately Vali's body is committed to fire for his voyage to heavens on a remote avenue. |
sa sugrŸvam ca t˜r˜m ca sa aðgad˜m saha lakÿmaõa× |
sam˜na þoka× k˜kutstha× s˜ntvayan idam abravŸt || 4-25-1
1. saha lakshmaNaH= along with, Lakshmana; samaana shokaH= one with similar, disquiet; saH kaakutsthaH= he, that Rama; sugriivam ca= to Sugreeva, also; sa angadaam taaraam ca= together with, Angada, to Tara, also; saantvayan idam abraviit= while palliating, this, said.
While a similar disquiet of Sugreeva is prevailing over Rama and Lakshmana, Rama palliatively said this to Sugreeva, and even to Tara together with Angada. [4-25-1]
na þoka parit˜pena þreyas˜ yujyate m®ta× |
yad atra anantaram k˜ryam tat sam˜dh˜tum arhatha || 4-25-2
2. shoka paritaapena= by mourning, sorrowfully; mR^itaH shreyasaa ne yujyate= deceased one, with bliss, not, be coupled - will not derive; atra= in this matter; yat anantaram kaaryam= which, subsequent, work to be done; tat samaadhaatum arhatha= that, to arrange, appropriate to.
"Deceased will not derive bliss by sorrowful mourning, hence it will be appropriate to arrange for that work which is subsequent in this matter. [4-25-2]
loka v®ttam anuÿ÷heyam k®tam vo b˜ÿpa mokÿaõam |
na k˜l˜d uttaram kiñcit karma þakyam up˜situm || 4-25-3
3. loka vR^ittam anuSTheyam= worldly, observance, is to be observed; vaH baaSpa mokSaNam kR^itam= your, tears, releasing, is [adequately] done; kaalaat uttaram= time, later to, if lapsed; kimcit karma= any, work - by any remote activity; na upaasitum shakyam= not, to undertake, possible.
"Worldly observances are to be observed, thus your activity of tear-shedding this far is justifiable, but after the lapse of time of any individual, it is impossible to activate that individual by any other remote activity like weeping.
Or
"Worldly observances are to be observed, thus your activity of tear-shedding this far is justifiable, it is impossible to undertake any other ritual work if time is lapsed just by weeping. [4-25-3]
A person comes to life after ten months incarceration in mother's womb; lives for a hundred year period, but on death, dead body is to be removed within ten hours. If a dead body is kept unattended for more than ten hours of death, a blemish called paryuSita doSa occurs. Thus, it is said, 'The duties ordained according to their time value are to be attended on time, otherwise if you lapse that particular time by shedding tears alone, there is no merit to the departed soul...' Maheshvara Tiirtha
niyati× k˜raõam loke niyati× karma s˜dhanam |
niyati× sarva bh¨t˜n˜m niyogeÿu iha k˜raõam || 4-25-4
4. loke= in world; niyatiH= SOP standard operating procedure of universe, Fate, God, Time; kaaraNam = is the cause; niyatiH karma saadhanam= Fate, for action, instrument of; iha= here, in this world; sarva bhuutaanaam= for all, beings; niyogeSu= in motivation; niyatiH = regularity, Fate, God, Time; kaaraNam= deciding factor.
"Fate is the cause of all the worlds, Fate is the instrument for action, Fate is the deciding factor for motivation of all beings in these worlds. [4-25-4]
Here the word niyati has three deflections, svabhaava vaada Nature-theory, niyati vaada Fate-theory, kaala vaada Time-theory, and all these culminate into Theism, for theologises. Atheists hold the above three in each of its own. svabhaava: kaaraNam vinaa eva sarvam bhavati iti svabhaava vaada... 'without any apparent reason everything happens on its own, where the question of merit or sin does not arise...' and the adherents of karmic-cycle say, niyati: puurva janma aarjita dharma adharmau niyati, sa eva sarvasya kaaraNam... 'the merit or sin earned or accrued in last births brings forth the fruits of the present and future births...' kaala Time, the undisputable time factor is the reason for everything, also called 'god'.
If the attribute of god to the Time is removed and seen only as time with its watches, Rama is said to have spoken in the perfect tongue of perfect atheists in these four or five verses given below. However, if there is an All-Supervisory-God, these three will culminate in Him and then He becomes the Time, the presiding authority of worlds. For this the shveta ashvatara upanishad: has this hymn at its 1-2: k˜la× svabh˜vo niyati× yad®c˜ bh¨t˜ni yoni× puruÿa iti cinty˜ | 'time, nature, fate, chance, material, power, intellect... thus all these are [thought to be the cause, but in vain...] Thus the words used as 'Fate' 'Time' are alterable with 'Supreme Being/Person.'
na kart˜ kasyacit kaþcit niyoge ca api na Ÿþvara× |
svabh˜ve vartate loka× tasya k˜la× par˜yaõam || 4-25-5
5. kasyacit= somebody; niyoge= in motivating; kashcit = somebody else; na kartaa= not, the doer - instrument; iishvaraH api ca na= lord [not a controlling entity of others,] even, also, he is not; lokaH sva bhaave vartate = world, in its own, nature, functions; tasya= to it - to that worlds; kaalaH paraayaNam= Time, is cardinal.
"None is an instrument in motivating someone else to do something or otherwise, none is also a controlling entity of others, and even the world functions in its own nature, and that Time is cardinal for that world. [4-25-5]
Unlike Bhagavad Gita, which says everything in first person, here Rama is saying that he alone is Supreme, but naming Time, Fate etc., instead of using first person and declaring about himself.
na k˜la× k˜lam atyeti na k˜la× parihŸyate |
svabh˜vam ca sam˜s˜dya na kaþcit ativartate || 4-25-6
6. kaalaH kaalam na atyeti= Time, over Time, will not, transcend; kaalaH na parihiiyate= Time, will not, transgress; kashcit= anything; svabhaavam sam+ aasaadya= nature, on attaining; na ati+vartate= will not, over, step.
"Time will not transcend Time, neither Time transgresses itself, and on attaining the nature endowed by Time nothing can overstep its own Fate. [4-25-6]
na k˜lasya asti bandhutvam na hetur na par˜krama× |
na mitra jñ˜ti sambandha× k˜raõam na ˜tmano vaþa× || 4-25-7
7. kaalasya bandhutvam na asti= to Time, kinship, not, is there; hetuH na = instrumental, no; paraaakramaH na= who can override it, no; mitra j~naati= friends, relations, sambandhaH na kaaraNam= = such connectivity, is not, the causative factor.
"Time has no kinship, thus it has no partiality, there is nothing instrumental to override Time, hence nothing can override it, and there are no causative factors to Time that connect through friends or relatives, hence all are equal in its viewpoint. [4-25-7]
kim tu k˜la parŸõ˜mo draÿ÷avya× s˜dhu paþyat˜ |
dharma× ca artha× ca k˜ma× ca k˜lakrama sam˜hit˜× || 4-25-8
8. kim tu= but; saadhu pashyataa= while clearly, on who is perceiving; by him; kaala pariiNaamaH draSTavyaH= Time's, mutation, is observable; dharmaH ca arthaH ca kaamaH ca= virtue, also, wealth, also, pleasures, also; kaala krama samaahitaaH= in Time's, course, well, cumulated.
"But even the mutations brought forth by Time are observable by a perceiver with a clear vision, and the virtue, wealth, pleasures are to be perceived as cumulated during the course of Time. [4-25-8]
If it is asked that, 'If Time takes care of everything what is it humans have to do, except to live like other animals?' For this the above verse says that 'a gentle perceiver has to perceive the changes brought in by the course of Time and according to them and also taking the help of scriptural dictates, one has to intelligently undergo the course of events, without asserting himself of his own achievements or without blaming himself or that imposing Time, should the results be distasteful. This is the way to attain the humanly-means, puruSa artha -s. And this is the way to live different from animals.
ita× sv˜m prak®tim v˜lŸ gata× pr˜pta× kriy˜ phalam |
s˜ma d˜na artha saÕyogai× pavitram plavaga Ÿþvara || 4-25-9
9. plavaga iishvaraH= fly-jumper's, king; vaalii= Vali; itaH= from here; svaam prakR^itim gataH= his own, nature [of subtle-soul, on attaining, departed; saama daana artha samyogaiH= friendly, courteous, forgiving, connected with; pavitram kriyaa phalam praaptaH = pious, exploits, fruits [of actions befitting to a king,] obtained.
"That king of fly-jumpers Vali departed from here on attaining his own nature of subtle-soul, and he obtained pious fruits connected with his one time actions befitting to a king like, friendliness, courteousness, and forgivingness required of a king. [4-25-9]
sva dharmasya ca saÕyog˜t jita× tena mah˜tman˜ |
svarga× parig®hŸta× ca pr˜õ˜n aparirakÿat˜ || 4-25-10
10. praaNaan= lives; a+ pari+ rakSataa=without, completely, guarding - uncaring for himself; tena mahaatmanaa = by him, great-souled one; sva dharmasya samyogaat ca = his own, rightness, by association of - by virtue of; svargaH pari gR^ihiitaH ca= heavens, he acquired.
"That great-souled Vali did not care to safeguard his own lives in combat, and by virtue of his own rightness of a true combatant unworried of his life, he acquired heaven. [4-25-10]
This is to say Vali has attained a higher heaven than the routine heaven ruled by Indra, where the merit and demerit are metered. These higher heavens are impossible abodes for usual seekers of release from karmic cycle, but they chance upon certain blessed souls like Vali, who is sent from here to vaikunTha Vishnu's Milky-Oceanic abode, by no less than Rama himself.
eÿ˜ vai niyati× þreÿ÷h˜ y˜m gato hari y¨thapa× |
tat alam parit˜pena pr˜pta k˜lam up˜syat˜m || 4-25-11
11. hari yuuthapaH= monkey's, commander, Vali; yaam gataH= which, course [he has taken]; eSaa niyatiH shreSThaa= this, course of fatality, is the choicest; tat= thereby; paritaapena alam= sorrowing, is enough; praapta kaalam= chanced, time[works incumbent on present time]; upaasyataam vai= be reverently attended to, indeed.
"Which course the commander of monkeys undertook is the choicest course of fatality, and hence, enough is this sorrowing, and let works incumbent on the present time be undertaken reverently..." So said Rama to Sugreeva. [4-25-11]
This is choicest course Vali sought after is to die in the course of fighting. For this it is said in Dharmaakuutam: atra niyati þabd˜para pary˜yam janm˜ntara k®ta karma k˜lam apekÿya phalati | kalo api p¨rva k®ta karma s˜pekÿya eva | na svatantra | evam k˜la karma par˜dhŸna× puruÿo api na karmaõi svatantra× | 'by the word niyati the results of earlier births come to fruition abiding the Time... Time is bound by the results of earlier births... as such no independency to Time... thus, bound by the Time cycle, an individual is also not independent...'
vacana ante tu r˜masya lakÿmaõa× para vŸra h˜ |
avadat praþritam v˜kyam sugrŸvam gata cetasam || 4-25-12
12. raamasya vacana ante tu= of Rama, sentence, at close of, but; para viira haa= foes, braving ones, eliminator of; Lakshmana; gata cetasam= lost, animation [disconcerted]; sugriivam= to Sugreeva; prashritam vaakyam avadat = courteous, sentence, spoke.
At the close of Rama's sentence Lakshmana, the eliminator of braving foes, spoke this courteous sentence to the disconcerted Sugreeva. [4-25-12]
kuru tvam asya sugrŸva preta k˜ryam anantaram |
t˜r˜ aðgad˜bhy˜m sahito v˜lino dahanam prati || 4-25-13
13. sugriiva= oh, Sugreeva; tvam= you; taaraa angadaabhyaam sahitaH = Tara, Angada, along with; asya= his; anantaram= subsequent works; preta kaaryam = funeral, works; kuru= carry out - you attend to; vaalinaH dahanam prati= Vali's, cremation, [arrange] for.
"Sugreeva, you attend to the funeral rites, to be performed subsequently along with those two, Tara and Angada, and arrange for the cremation of Vali. [4-25-13]
sam˜jñ˜paya k˜ÿ÷h˜ni þuÿk˜õi ca bah¨ni ca |
candan˜ni ca divy˜ni v˜li saÕsk˜ra k˜raõ˜t || 4-25-14
14. shuSkaaNi bahuuni kaaSThaani = dried, many - substantial, for firewood; divyaani candanaani ca = for finest, sandalwood also; vaali samskaara kaaraNaat = Vali's, exequies, for purpose of; sam aaj~naapaya = at once, you order.
"Order at once for substantial dry firewood, likewise for finest sandalwood, for the purpose of the exequies of Vali. [4-25-14]
sam˜þv˜saya dŸnam tvam aðgadam dŸna cetasam |
m˜ bh¨× b˜liþa buddhi× tvam tvat adhŸnam idam puram || 4-25-15
15. tvam= you; diina cetasam= down, hearted one; diinam angadam samaashvaasaya= miserable, Angada, you bolster up; tvam baalisha buddhiH= you, boyish [frivolous,] in thinking; maa bhuuH = do not, become; idam puram tvat adhiinam= this, city, on you, dependent.
"Bolster up that miserable Angada who is heartbroken, you too should not become frivolous in thinking as this city Kishkindha is now dependant on you. [4-25-15]
aðgada× tu ˜nayet m˜lyam vastr˜õi vividh˜ni ca |
gh®tam tailam atho gandh˜n yat ca atra samanantaram || 4-25-16
16. angadaH tu= Angada, but; maalyam vividhaani vastraaNi ca = wreaths, different, cloths, also; ghR^itam tailam= ghee [clarified butter,] oils; athatH gandhaan= further, perfumes; atra yat ca= therein, whatever, also; sam+anantaram= consequently [other items useful in funeral.]
"Let Angada bring wreaths, different cloths, ghee, oils, as well perfumes and other items that are consequently useful in funeral. [4-25-16]
tvam t˜ra þibik˜m þŸghram ˜d˜ya ˜gaccha sambhram˜t |
tvar˜ guõavatŸ yukt˜ hi asmin k˜le viþeÿata× || 4-25-17
17. taara= oh, Lieut. Tara; tvam sambhramaat= you, readily [go]; shibikaam= palanquin, [covered litter of the dead, sedan chair]; aadaaya shiighram aagacCha= on taking, quickly, you come back; tvaraa guNavatii= despatch [2 performing business, a task, etc., promptly; is a merit; visheSataH= especially; asmin kaale yuktaa hi= at this, moment, worthwhile, truly.
"And Lt. Tara, you go quickly and come readily fetching a palanquin of the dead, for despatch is a merit, which is truly worthwhile, especially at these times. [4-25-17]
sajjŸ bhavantu plavag˜× þibika v˜hana ucit˜× |
samarth˜ balina× caiva nirhariÿyanti v˜linam || 4-25-18
18. shibika vaahana ucitaaH= litter of the dead, bearers, suitable ones; samarthaa= proficient ones; balinaH caiva= sturdy ones, also thus; plavagaaH= such fly-jumpers - Vaanaras; sajjii bhavantu= at the ready, be there; vaalinam= to Vali; nir hariSyanti= out, carry off - to cart him away.
"Let suitable, proficient and sturdy Vaanara-s be at the ready as the bearers of the litter of the dead to carry away Vali." Thus said Lakshmana to Sugreeva. [4-25-18]
evam uktv˜ tu sugrŸvam sumitra ˜nanda vardhana× |
tasthau bhr˜t® samŸpastho lakÿmaõa× para vŸrah˜ || 4-25-19
19. sumitra aananda vardhanaH= Sumitra's, delight, enhancer - Saumitri; para viira haa= foes, braving ones, eliminator of; Lakshmana; sugriivam= to Sugreeva; evam uktvaa= thus, on saying; bhraatR^i samiipasthaH tasthau = at brother's, nearby staying, stepped back- withdrawn.
Speaking thus to Sugreeva that enhancer of his mother Sumitra's delight and the eliminator of braving foes, Lakshmana stepped off and stayed behind his brother Rama. [4-25-19]
lakÿmaõasya vaca× þrutv˜ t˜ra× sambhr˜nta m˜nasa× |
praviveþa guh˜m þŸghram þibik˜ ˜sakta m˜nasa× || 4-25-20
20. taaraH= Lieut. Tara; lakSmaNasya vacaH shrutvaa= Lakshmana's, words, on hearing; sambhraanta maanasaH= hectic, in mood; shibikaa aasakta maanasaH= litter of the dead, firmed up, in mood; shiighram guhaam pravivesha = fleetly, into cave - into Kishkindha, entered.
On hearing the words of Lakshmana Lt. Tara's mood became hectic and he fleetly entered Kishkindha with his mood firmed up to get the litter of the dead. [4-25-20]
˜d˜ya þibik˜m t˜ra× sa tu pary˜payat puna× |
v˜narai× uhyam˜n˜m t˜m þ¨rai× udvahana ucitai× || 4-25-21
21. saH taaraH= he, that Lt. Tara; udvahana ucitaiH shuuraiH = to carry, suitable, gritty ones; vaanaraiH= by vanara-s; uhyamaanaam taam shibikaam = being carried, that litter; aadaaya= on fetching; punaH= again; paryaapatat [pari aa patat = return, came, falling - rebound that quickly]= came back in a trice.
Lt. Tara came back in a trice fetching that litter of the dead, getting it carried by gritty and suitable Vanara-s. [4-25-21]
divy˜m bhadra ˜sana yut˜m þibik˜m syandana upamam |
pakÿi karmabhi× ˜citr˜m druma karma vibh¨ÿit˜m || 4-25-22
acit˜m citra pattŸbhi× suniviÿ÷˜m samantata× |
vim˜nam iva siddh˜n˜m j˜la v˜ta ˜y˜na ˜yut˜m || 4-25-23
suniyukt˜n˜m viþ˜l˜m ca suk®t˜m þilpibhi× k®t˜t |
d˜ru parvatakopet˜m c˜ru karma pariÿk®t˜m || 4-25-24
vara ˜bharaõa h˜rai× ca citra m˜lya upaþobhit˜m |
guh˜gahana sañcchann˜m rakta candana bh¨ÿit˜m || 4-25-25
puÿpa oghai× samabhicchann˜m padma m˜l˜bhi× eva ca |
taruõa ˜ditya varõ˜bhi× bhr˜jam˜nabhi× ˜v®t˜m || 4-25-26
22, 23, 24, 25, 26. divyaam bhadra aasana yutaam= divine, majestic, throne, having; [divyaam ] syandana upamam= [divine] chariot, similar to; pakshi karmabhiH aacitraam= birds, works [figurines,] adorned with; druma karma vi bhuuSitaam= tree, figurines, well, beautified; citra pattiibhiH acitaam = striking [figures,] of foot soldiers, carved with; sam antataH= all, over su ni viSTaam = well, in, set,; siddhaanaam vimaanam iva = of gifted-souls, aircraft, as with; jaala vaata aayaana aayutaam= grills, air, to enter [with small ventilators,] which has. su niyuktaanaam= we, seamed in [its parts]; vishaalaam ca= spacious, also; su kR^itaam shilpibhiH kR^itaam= well, crafted, by craftsmen, made; daaru parvataka upetaam= wooden, plat-hills, having; caaru karma pariSkR^itaam= with fine, artistry [of polishing,] finishing touches given; vara aabharaNa haaraiH ca= best, ornaments, strings, also; citra maalya upashobhitaam= amazing, flowery-tassels, elaborated with; guhaa gahana sam cChannaam= cave [cabin,] sky [roof,] well, covered over; rakta candana bhuuSitaam= red, sandalwood woodcraft, ornamented with; puSpa oghaiH= with flower, lots of; sam abhi cChannaam= well, over, covered; taruNa aaditya varNaabhiH= tender, sun, in shade; bhraajamaanabhiH= shining forth; padma maalaabhiH eva ca= red-lotus, garlands, even, also; aavR^itaam= garlanded with; shibikaam [aadaaya paryaapatat]= such a palanquin, [Tara brought on his coming.]
That palanquin is having a majestic throne and in similarity it is like a divine chariot which is adorned and beautified with figurines of birds and trees in high relief. From all over it is well set in with strikingly carved figures of foot soldiers, and it is like an aircraft of the gifted souls, namely siddha-s, with grills and ventilators. Well seamed-in are its parts and also spacious it is, and well crafted by the crafty craftsmen it has wooden play-hills carved in its walls, and finishing touches with a fine artistry of polishing are given to that palanquin. It is elaborated with best ornaments and strings of pearls, gems, beads and the like, and even with amazing flowery-tassels. Its cabin's roof is covered with an ornamental woodcraft of red-sandalwood. It is well covered over with lots of flowers, and in its shade it is like a tender sun, while garlands of red-lotuses are further brightening it. And Lt. Tara brought such a litter of the dead. [4-25-22, 23, 24, 25, 26]
These few verses describing the royal palanquin are not available in critical edition and even in some ancient mms. The word guhaa gahana is not 'deep cave' as in ordinary sense. It is one among the rare expressions used in Ramayana. guhaa gahana shabdena shibika upari prasaarya maaNaanaam pa~njaram ucyate... 'the roof of the cabin / cage of the palanquin...' is the meaning of the above words. Tilaka. [After Dr. Satya Vrat.].
Ÿd®þŸ þibik˜m d®ÿ÷v˜ ramo lakÿmaõam abravŸt |
kÿipram vinŸyat˜m valŸ preta k˜ryam vidhŸyat˜m || 4-25-27
27. iidR^ishii shibikaam dR^iSTvaa= such sort of, palanquin, on seeing; ramaH lakshmaNam abraviit= Rama, to Lakshmana, said; valii kshipram viniiyataam = Vali be, quickly, taken away; preta kaaryam vidhiiyataam= corpse, rites [funeral ceremony,] be undertaken.
On seeing such a sort of palanquin Rama said to Lakshmana, "Let Vali be taken away quickly and funeral ceremony be undertaken." [4-25-27]
tato v˜linam udyamya sugrŸva× þibik˜m tad˜ |
˜ropayata vikroþan aðgadena saha eva tu || 4-25-28
28. tataH= afterwards; angadena saha eva tu= Angada, along with [others,] thus, but; sugriivaH vikroshan= Sugreeva, painfully squalling; vaalinam udyamya= Vali, on lifting up; tadaa= then; shibikaam aaropayata= into litter, set him in - lodged.
Thereafter Sugreeva along with Angada and others lifted up and then lodged Vali in the litter of the dead squalling woefully. [4-25-28]
˜ropya þibik˜m caiva v˜linam gata jŸvitam |
alaðk˜rai× ca vividhai× m˜lyai× vastrai× ca bh¨ÿitam || 4-25-29
˜jñ˜payat tad˜ r˜j˜ sugrŸva× plavaga Ÿþvara× |
aurdhva dehikam ˜ryasya kriyat˜m anur¨pata× || 4-25-30
29, 30. tadaa= then; plavaga iishvaraH raajaa sugriivaH= fly-jumper, the best, king, Sugreeva; vividhaiH alankaaraiH ca = with diverse, decorations, also; maalyaiH vastraiH ca bhuuSitam= garlands, cloths, also, one who is adorned with, Vali; gata jiivitam= lost, life; vaalinam = Vali is; shibikaam aaropya= into litter, on getting up; aaj~naapayat= [Sugreeva] ordered; aaryasya= of the noble [brother of mine, Vali's]; aurdhva dehikam= upward, subtle-body-journey rites [funeral ceremony]; anu ruupataH= befitting his kingly status - magnificently; kriyataam= shall be undertaken.
Thus setting that deceased Vali who is diversely decorated and adorned with garlands and cloths onto the palanquin, then Sugreeva, the king of best fly-jumpers, has ordered, "let the funeral ceremony of this noble brother of mine be undertaken, befitting to his magnificence... [4-25-29, 30]
viþr˜õayanto ratn˜ni vividh˜ni bah¨ni ca |
agrata× plavag˜ y˜ntu þibik˜ tad anantaram || 4-25-31
31. plavagaaH= fly jumpers; vividhaani bahuuni ca= various, plentiful, also; ratnaani vishraaNayantaH = gems, strewing [on pathway]; agrataH yaantu= in van, proceed; shibikaa tat anantaram= palanquin, that, afterward [let go.]
"Let the vanara-s proceed in van strewing various gems plentifully, and the palanquin afterward... [4-25-31]
r˜jñ˜m ®ddhi viþeÿ˜ hi d®þyante bhuvi y˜d®þ˜× |
t˜d®þai× iha kurvantu v˜nar˜ bhrat®u sat kriy˜m || 4-25-32
32. bhuvi raaj~naam= on earth, for kings; yaadR^ishaaH= which kind of; R^iddhi visheSaa dR^ishyante= opulence, elements of [grandiose,] are conspicuous; taadR^ishaiH= that kind of; vaanaraaH= vanara-s; bhratR^iu= to lord; sat kriyaam= good, action - honour, immortalisation; iha kurvantu= now, to be performed.
"In which way the grandiose of monarchical opulence will be conspicuous on earth when kings decease, in a similar way the Vanara-s have to immortalise lord Vali now," Sugreeva ordered monkeys in that way. [4-25-32]
t˜d®þam v˜lina× kÿipram pr˜kurvan aurdhvadaihikam |
aðgadam parirabhya ˜þu t˜ra prabh®taya× tath˜ || 4-25-33
kroþanta× prayayu× sarve v˜nar˜ hata b˜ndhav˜× |
33, 34a. vaalinaH taadR^isham= to Vali, that kind of; aurdhva daihikam= funeral, rites - service to the dead; kshipram praa kurvan= immediately, on doing; tathaa= then; hata baandhavaaH= is dead, those whose relative is; taara prabhR^itayaH = monkey chief Tara, and others; sarve vaanaraaH= all, vanara-s; angadam parirabhya= Angada, hemming round; kroshantaH= while weeping; aashu prayayuH = promptly, started out.
On performing services to the dead in the same way as ordered by Sugreeva, then all of those vanara-s like Lt. Tara and others, have promptly started out hemming round Angada, keening over their dead relative Vali. [4-25-33, 34a]
tata× praõihit˜× sarv˜ v˜naryo asya vaþ˜nug˜× || 4-25-34
cukruþu× vŸra vŸra iti bh¨ya× kroþantŸ t˜× priyam |
34b, 35a. tataH= then; asya vasha anu gaaH= his [Vali's,] under control, in tow, going - adherents; sarvaa vaanaryaaH praNihitaaH= all vanara females, coming together; viira viira iti= oh, brave one, oh, brave one, thus as; cukrushuH= wept; taaH priyam bhuuyaH kroshantii= they, for their beloved, repeatedly, wept.
Then all the female adherents of Vali came together and wept saying, 'oh, brave one, oh, brave one...' and they repeatedly wept thus for their departed dear. [4-25-34b, 35a]
t˜r˜ prabh®taya× sarv˜ v˜naryo hata b˜ndhava || 4-25-35
anujagmu× ca bhart˜ram kroþantya× karuõa svan˜× |
35b, 36a. hata baandhava= those that have a killed, relative - husband; taaraa prabhR^itayaH= lady Tara, and others; sarvaa= all; vaanaryaaH = female vanara-s; karuNa svanaaH kroshantyaH = in pathetic, tone, wailing; bhartaaram anujagmuH ca = their husband, followed, also.
Lady Tara and all other female Vanara-s, whose husband is dead, followed the funeral procession wailing in a pathetic tone. [4-25-35b, 36a]
t˜s˜m rudita þabdena v˜narŸõ˜m vana antare || 4-25-36
van˜ni giraya× caiva vikroþanti iva sarvata× |
36b, 37a. vana antare = forest, in the interior of; taasaam vaanariiNaam rudita shabdena= their, of female vanara-s, wailing, by the din of; sarvataH vanaani= everywhere, forests; girayaH caiva= hillocks, also thus; vikroshanti iva = is much - noisily wailing, as though [it appeared.]
With the din of wailing of those Vanara females in the interiors of the forest, that forest along with its hillocks appeared to be wailing noisily. [4-25-36b, 37a]
puline giri nady˜× tu vivikte jala saÕv®te || 4-25-37
cit˜m cakru× subahavo v˜nar˜ vana c˜riõa× |
37b, 38a. vana caariNaH= forest, movers in; su bahavaHvaanaraaH = very, many, vanara-s; giri nadyaaH tu= from hill, cascading river's, but; jala samvR^ite= water, encircled; vi vikte= un, populated; puline= on isle of sand; citaam cakruH= funeral pile, arranged.
Many Vanara-s have arranged a funeral pile on an unpopulated sandy isle, around which brooks from the cascades of hills are encircling. [4-25-37b, 38a]
avaropya tata× skandh˜t þibik˜m v˜narottam˜× || 4-25-38
tasthu× ek˜ntam ˜þritya sarve þoka par˜yaõ˜× |
38b, 39a. tataH= then; sarve vaanara uttamaaH= all, vanara-s, the best; skandhaat shibikaam avaropya= from shoulders, palanquin, on lifting down; shoka paraayaNaaH= in melancholy, weltered in; ekaantam aashritya tasthuH= lonely [aside,] stood aside.
All of those best vanara-s then lifted down that palanquin from their shoulders and stood aside weltered in melancholy. [4-25-38b, 39a]
tata× t˜r˜ patim d®ÿ÷v˜ þibik˜ tala þ˜yinam || 4-25-39
˜ropya aðke þira× tasya vilal˜pa sudu×khit˜ |
39b, 40a. tataH taaraa= then, Tara; shibikaa tala shaayinam= litter's, on plane [on bier,] recumbent; patim dR^iSTvaa= at husband, on seeing; su duHkhitaa = much, anguishing; tasya shiraH anke aaropya = his, head, in lap, on bringing up; vi lalaapa= verily, wailed.
Lady Tara on seeing at her husband Vali recumbent on the bier of the litter of the dead, she then brought his head onto her lap, and wailed painfully. [4-25-39b, 40a]
h˜ v˜nara mah˜r˜ja h˜ n˜tha m˜m vatsala || 4-25-40
h˜ mah˜rha× mah˜b˜ho h˜ mama priya paþya m˜m |
janam na paþyasi imam tvam kasm˜t þoka abhipŸýitam || 4-25-41
40b, 41. haa vaanara mahaaraaja= ha, monkey's, great king; haa maam naatha= ha, my, husband; haa mahaa arhaH= ha, highly deserving - meritorious king; mahaa baahuH= greatly, skilful - mighty one; haa mama priya= ha, my, dear; maam pashya= me, you see; tvam= you; shoka abhi piiDitam= by grief, much, harassed ones; imam janam= at this, creature [that is me]; kasmaat na pashyasi= why for, not, you see.
"O, great king of monkeys... o, my consort... my dear... o, meritorious one, o, mighty one, o, my dear... see me... why do not you see this grief-stricken creature, that is me... [4-25-40b, 41]
prah®ÿ÷am iha te vaktram gata aso× api m˜nada |
asta arka sama varõam ca d®þyate jŸvato yath˜ || 4-25-42
42. maanada= oh, dignity-awarder; gata asoH api= gone, lives, even if; te= your; asta arka sama varNam ca= at dusking mountain, sun, similar, shade [dazzle of sun]; vaktram= face; jiivataH yathaa= [face of] one who is living, as with; iha pra hR^iSTam dR^ishyate= now, highly, enchanting, is appearing.
"Though your lives have gone your face is appearing to be highly enchanting as if it has a similar dazzle of the sun on dusking mountain, as it had when you were alive. [4-25-42]
eÿa tv˜m r˜ma r¨peõa k˜la× karÿati v˜nara |
yena sma vidhav˜× sarv˜× k®t˜ eka iÿuõ˜ raõe || 4-25-43
43. vaanara= oh, vanara; kaalaH= Time-god; eSaH raama ruupeNa= this, in Rama's, mien; tvaam karSati = you, he is dragging away; yena= by which Rama's; raNe eka iSuNaa= in fight, with one, arrow; sarvaaH vidhavaaH kR^itaa sma = all are, as widows, rendered, we are.
"Time-god in the mien of this Rama is hauling you away, oh, vanara, on rendering all of us as widows by flinging a single arrow in the fight. [4-25-43]
im˜× t˜× tava r˜jendra v˜naryo aplavag˜× tava|
p˜dai× vik®ÿ÷am adhv˜nam ˜gat˜× kim na budhyase || 4-25-44
tava iÿ÷˜ nanu caiva im˜ bh˜ry˜× candra nibha ˜nan˜× |
44, 45a. raajendra= oh, best king; tava= your; taaH= those; imaaH= these; vaanaryaaH= female-vanara-s; a+ plavagaaH= not, by leaping and jumping; paadaiH= by feet; tava= your; vikR^iSTam = much dragged - lengthy; adhvaanam aagataaH= on pathway, they came; kim na budhyase= why, not, mind them; imaaH= these; candra nibha aananaaH bhaaryaaH = moon, shine, faced, wives; tava iSTaa nanu= to you, dearest ones, isn't it.
"These are those female vanara-s of yours, oh, best king, unable to come by leaping and jumping as they are wont to, they have come treading a much lengthy way of yours, why do not you mind them? They with their faces like moonshine are your cherished wives, isn't it! [4-25-44]
id˜nŸm na Ÿkÿase kasm˜t sugrŸvam plavaga Ÿþvaram || 4-25-45
ete hi saciv˜ r˜jan t˜ra prabh®taya× tava |
pura v˜si jana× ca ayam pariv˜rya viÿŸdati || 4-25-46
45b, 46. idaaniim= now; plavaga iishvaram sugriivam = fly-jumper, lord of, at Sugreeva; kasmaat na iikSase= what for, not, you are seeing; raajan= oh, king; taara prabhR^itayaH= Lt. Tara, and others; ete tava sacivaa= these all, your, ministers [are lamenting]; ayam pura vaasi janaH ca= this, city, dwelling, people, also; parivaarya vi Siidati= gathering round, very much, sinking down; [kim na budhyase= why, not, mind them.]
"What for you are not seeing the lord of fly-jumpers Sugreeva, and these Lt. Tara and others are all your ministers, oh, king, and even the people dwelling in Kishkindha city have gathered around you and sinking down, why do not you mind them? [4-25-45b, 46]
visarjaya en˜n saciv˜n yath˜ ucitam arindama |
tata× krŸý˜mahe sarv˜ vaneÿu madanotka÷˜× || 4-25-47
47. arindama= enemy, subjugator of; enaan= them; sacivaan= ministers; yathaa ucitam= as, apropos - as usual; [in other mms - yathaa puram= as earlier - where puram is a rare word]; visarjaya = leave off - bid adieu; tataH= then; madana utkaTaaH= Love-god, with ecstasy of [voluptuously]; sarvaa= we all; vaneSu kriiDaamahe= in woods, we sport with [you.]
"Bid adieu to these ministers as usual, oh, enemy subjugator, then we all can sportfully wander in the woods in voluptuousness." Thus Tara mourned for Vali. [4-25-47]
evam vilapatŸm t˜r˜m pati þoka parŸv®t˜m |
utth˜payanti sma tad˜ v˜narya× þoka karþit˜× || 4-25-48
48. evam vilapatiim= that way, who is wailing; pati shoka pariivR^itaam= for husband, by grief, enwrapped; taaraam tadaa = Tara is, then; shoka karshitaaH vaanaryaH= by grief, haggard, vanara females; utthaapayanti sma = started to lift up, they have [taken her away.]
While Tara is enwrapped in the grief for her husband and wailing that way, then other female Vanara-s, who are equally haggard by grief have lifted her up and took her away from the body of Vali. [4-25-48]
sugrŸveõa tata× s˜rdham aðgada× pitaram rudan |
cit˜m ˜ropay˜m˜sa þokena abhipluta indriya× || 4-25-49
49. tataH= then; saH angadaH = that, Angada, along with; sugriiveNa saardham= with Sugreeva, along with; rudan= while weeping; shokena abhi pluta indriyaH= by grief, fully, deluged, senses; pitaram citaam aaropayaamaasa= father, onto pyre, started to mount.
Angada wailing along with Sugreeva, started to mount his father's body onto pyre in an involuntary way, as his senses are deluged under grief. [4-25-49]
tato agnim vidhivat dattv˜ so apasavyam cak˜ra ha |
pitaram dŸrgham adhv˜nam prasthitam vy˜kula indriya× || 4-25-50
50. tataH= then; saH= he, Angada; vyaakula indriyaH= with dismayed, senses; vidhivat agnim dattvaa =procedurally, fire, on giving; diirgham adhvaanam prasthitam= on a remote, avenue, voyaging; pitaram= to father; apa savyam= anti, circumambulations, [moving around in anticlockwise direction]; cakaara ha= made, indeed.
On giving fire to the pyre procedurally, then Angada with dismayed senses performed circumambulations in an anticlockwise direction to his father, who is voyaging on a remote avenue. [4-25-50]
The word apa savya means another way, 'to keep the sacred thread on the right shoulder...' which will be observed only in funeral ceremonies. Usually this sacred thread of Hindus is sling on the left shoulder, which is called savyam. In funeral rites it is occasionally changed onto right shoulder. In temples when circumambulations are performed, the devotee faces the idol, keeping his right to left of the idol and moves on his left, around sanctum sanctorum. This is called savya pradakshiNa and in funerals it is other way round, called apa savya pradakshiNa.
saÕsk®tya v˜linam tam tu vidhivat plavagarÿabh˜× |
˜jagmu× udakam kartum nadŸm þubha jal˜m þiv˜m || 4-25-51
51. plavagarSabhaaH= fly-jumpers, the best; tam vaalinam= to him to Vali; vidhivat samskR^itya= procedurally, on cremating; udakam kartum= water, to make - to offer water oblations; shubha jalaam= one with auspicious, waters; shivaam= propitious; nadiim= to river; aajagmuH= arrived.
On cremating Vali procedurally those best fly-jumpers arrived at the propitious river with auspicious waters to offer water oblations to the departed soul. [4-25-51]
tata× te sahit˜× tatra hi sa× aðgadam sth˜pya ca agrata× |
sugrŸva t˜r˜ sahit˜× siÿicu× v˜nar˜ jalam || 4-25-52
52. tataH= then; sugriiva taaraa sahitaaH= Sugreeva, Lady Tara, along with; te vaanaraaH= those, vanara-s; tatra sahitaaH= there, gathering together; angadam agrataH sthaapya ca = Angada, in front, locating, also; jalam siSicuH= water, drenched - offered waters.
Those vanara-s on coming together along with Sugreeva and Lady Tara, and then locating Angada in their front, they have offered water oblations to the soul of Vali. [4-25-52]
sugrŸveõa eva dŸnena dŸno bh¨tv˜ mah˜bala× |
sam˜na þoka× k˜kutstha× preta k˜ry˜õi ak˜rayat || 4-25-53
53. mahaabalaH kaakutsthaH= great mighty, Rama; diinena sugriiveNa eva= with hapless one, with Sugreeva, thus; samaana shokaH = even up, in sadness - on becoming; diinaH bhuutvaa = hapless, on becoming; preta kaaryaaNi akaarayat= funeral, rites, effectuated.
He whose sadness evened up with that of Sugreeva, and who became one with Sugreeva in haplessness, that great mighty Rama effectuated the funeral rites of Vali. [4-25-53]
tato atha tam v˜linam agrya pauruÿam
prak˜þam ikÿv˜ku vara iÿuõ˜ hatam |
pradŸpya dŸpta agni sama ojasam tad˜
sa lakÿmaõam r˜mam upeyav˜n hari× || 4-25-54
54. tataH tu= then, but; agrya pauruSam= one with lofty, aplomb; prakaasham= of manifest-renown; ikshvaaku vara iSuNaa hatam= Ikshvaku-s, best one from, by arrow, eliminated; agni sama ojasam= fire, equalling, by his flare; tam vaalinam= him that Vali is; pra diipya= well, inflaming [cremating Vali on pyre]; tadaa= then; sa lakshmaNam= with, Lakshmana; diipta= flaming; [ellipt: agni sama ojasam= = fire, equalling, by his flare;] raamam hariH upeyavaan = to Rama, monkey [Sugreeva]; approached the nearby of.
On cremating Vali of lofty aplomb and manifest-renown and whom the arrow of that Rama, the best of Ikshvaku dynasty has eliminated, Sugreeva then approached that Rama, who is with Lakshmana at his side, and whose flair equals a flaming fire. [4-25-54]
In fact Sugreeva is fully wet with river waters and effusing is water from his clothing and body, yet he is compared with flaming blaze, only to say that Sugreeva has washed off the sin called Vali and bathed in the pious waters called Rama's mercy, thus his resplendence is pure and fire-like. Govindaraja. By these observances of funeral rites, water oblations etc., the Vanara- may not be regarded as monkeys or as other mammals, but this race is to be regarded a divine race adherent to Vedic practises. They took birth at the hest of Brahma.
iti v˜lmŸki r˜m˜yaõe ˜di k˜vye kiÿkindha k˜õýe pañca viÕþa× sarga×
Thus, this is the 25th chapter in Kishkindha Kanda of Valmiki Ramayana, the First Epic poem of India.
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| 45 | 46 | 47 | 48 | 49 |
| 50 | 51 | 52 | 53 | 54 |
© 2002, Desiraju Hanumanta Rao [Revised : June 04]