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.
rāmasya vacanam śrutvā harṣa pauruṣa vardhanam |
sugrīvaḥ pūjayām cakre rāghavam praśaśaṃsa 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]
asaṃśayam prajvalitaiḥ tīkṣṇair marma atigaiḥ śaraiḥ |
tvam daheḥ kupito lokān yugānta iva bhāskaraḥ || 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]
vālinaḥ pauruṣam yat tad yat ca vīryam dhṛtiḥ ca yā |
tan mama eka manāḥ śrutvā 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]
samudrāt paścimāt pūrvam dakṣiṇād api ca uttaram |
krāmati anudite sūrye vālī vyapagata klamaḥ || 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 samudrebhyaH sandhyaam anvaasya ravaNa | imam muhuurtam aayaati vaalii tiShTa muhuurtakam ||-"Please wait Ravana, Vali comes after offering oblations in four oceans... " So says Tara to Ravana.
agrāṇi āruhya śailānām śikharāṇi mahānti api |
ūrdhvam utpātya tarasā prati gṛhṇāti vīryavān || 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]
bahavaḥ sāravantaḥ ca vaneṣu vividhā drumāḥ |
vālinā tarasā bhagnā balam prathayatā ātmanaḥ || 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]
mahiṣo dundubhir nāma kailāsa śikhara prabhaḥ |
balam nāga sahasrasya dhārayāmāsa vīryavān || 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 vīrya utseka duṣṭātmā vara dānena ca mohitaḥ |
jagāma sa mahākāyaḥ samudram saritām 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]
ūrmimaṃtam atikramya sāgaram ratna saṃcayam |
mama yuddham prayaccha iti tam uvāca mahārṇavam || 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]
tataḥ samudro dharmātmā samutthāya mahābalaḥ |
abravīd vacanam rājan asuram kāla 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 dātum yuddham yuddha viśārada |
śrūyatām tvam abhidhāsyāmi yat te yuddham pradāsyati || 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]
śaila rājo mahāraṇye tapasvi śaraṇam param |
śaṃkara śvaśuro nāmnā himavān iti viśrutaḥ || 4-11-12
mahā prasravaṇa upeto bahu kandara nirjharaḥ |
sa samarthaḥ tava prītim atulām 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 bhītam iti vijñāya samudram asurottamaḥ |
himavad vanam āgamya śaraḥ cāpād iva cyutaḥ || 4-11-14
tataḥ tasya gireḥ śvetā gajendra pratimāḥ śilāḥ |
cikṣepa bahudhā bhūmau dundubhir vinanāda 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]
tataḥ śveta ambuda ākāraḥ saumyaḥ prīti kara ākṛtiḥ |
himavān abravīd vākyam sva eva śikhare sthitaḥ || 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]
kleṣṭum arhasi mām na tvam dundubhe dharma vatsala |
raṇa karmasu akuśalaḥ tapasvi śaraṇo 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 śrutvā giri rājasya dhīmataḥ |
uvāca dundubhir vākyam krodhāt saṃrakta locanaḥ || 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 asamarthaḥ tvam mad bhayād vā nirudyamaḥ |
tam ācakṣva pradadyāt me yo hi yuddham yuyutsataḥ || 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]
himavān abravīd vākyam śrutvā vākya viśāradaḥ |
anukta pūrvam dharmātmā krodhāt 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]
vālī nāma mahā prājñaḥ śakra putra pratāpavān |
adhyāste vānaraḥ śrīmān kiṣkindhām atula prabhām || 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 mahā prājñaḥ tava yuddha viśāradaḥ |
dvandva yuddham sa dātum te namuciḥ iva vāsavaḥ || 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 śīghram abhigaccha tvam yadi yuddham iha icchasi |
sa hi durmarṣaṇo nityam śūraḥ samara karmaṇi || 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]
śrutvā himavato vākyam kopa āviṣṭaḥ sa dundubhiḥ |
jagāma tām purīm tasya kiṣkindhām vālinaḥ tadā || 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]
dhārayan māhiṣam rūpam tīkṣṇa śṛṅgo bhayāvahaḥ |
prāvṛṣi iva mahā meghaḥ toya pūrṇo nabhastale || 4-11-25
tataḥ tu dvāram āgamya kiṣkindhāyā mahābalaḥ |
nanarda kampayan bhūmim dundubhir dundubhir yathā || 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]
samīpajān drumān bhaṃjan vasudhām dārayan khuraiḥ |
viṣāṇena ullikhan darpāt tad dvāram dvirado yathā || 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]
antaḥpura gato vālī śrutvā śabdam amarṣaṇaḥ |
niṣpapāta saha strībhiḥ tārābhiḥ iva caṃdramāḥ || 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 vyakta akṣara padam tam uvāca sa dundubhim |
harīṇām īśvaro vālī sarveṣām vana cāriṇām || 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 dvāram idam rud dhvā vinardase |
dundubhe vidito me.asi rakṣa prāṇān mahābala || 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 śrutvā vānarendrasya dhīmataḥ |
uvāca dundubhir vākyam krodhāt saṃrakta locanaḥ || 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 strī sannidhau vīra vacanam vaktum arhasi |
mama yuddham prayaccha adya tato jñāsyāmi 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]
athavā dhārayiṣyāmi krodham adya niśām imām |
gṛhyatām udayaḥ svairam kāma bhogeṣu vānara || 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]
dīyatām saṃpradānam ca pariṣvajya ca vānarān |
sarva śakhā mṛgendratvam saṃsādaya suhṛjjanam || 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 dṛṣṭām kuru kiṣkindhām kuruṣva ātma samam pure |
krīḍayasva ca samam strībhiḥ aham te darpa śāsanaḥ || 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 vā bhagnam vā rahitam kṛśam |
hanyāt sa bhrūṇahā 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 abravīt mandam krodhāt tam asureśvaram |
visṛjya tāḥ striyaḥ sarvāḥ tārā prabhṛtikāḥ tadā || 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 mā maṃsthā yadi abhīto asi saṃyuge |
mado ayam saṃprahāre asmin vīra pānam samarthyatām || 4-11-38
38. ayam mattaH iti = he is, drunk, thus; maa maMsthaa = 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 uktvā saṃkruddho mālām utkṣipya kāṃcanīm |
pitrā dattām mahendreṇa yuddhāya vyavatiṣṭhata || 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]
viṣāṇayo gṛhītvā tam dundubhim giri saṃnibham |
āvidhyata tathā vālī vinadan kapi kuṃjaraḥ || 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]
vālī vyāpādayām cakre nanarda ca mahāsvanam |
śrotrābhyām atha raktam tu tasya susrāva pātyataḥ || 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]
tayoḥ tu krodha saṃrambhāt paraspara jayaiṣiṇoḥ |
yuddham samabhavat ghoram dundubher vālinaḥ tathā || 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 tadā vālī śakra tulya parākramaḥ |
muṣṭibhir jānubhiḥ padbhiḥ śilābhiḥ pādapaiḥ tathā || 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 ghnatoḥ tatra vānara asurayoḥ tadā |
āsīt hīno asuro yuddhe śakra sūnuḥ 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 dharaṇyām abhyapātayat |
yuddhe prāṇahare tasmin niṣpiṣṭo dundubhiḥ tadā || 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 raktam tu tasya susrāva pātyataḥ |
papāta ca mahābāhuḥ kṣitau paṃcatvam āgataḥ || 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 tolayitvā bāhubhyām gata sattvam acetanam |
cikṣepa vegavān vālī 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 vaktrāt kṣataja bindavaḥ |
prapetuḥ māruta utkṣiptā mataṃgasya āśramam 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]
tān dṛṣṭvā patitām tatra muniḥ śoṇita vipruṣaḥ |
kruddhaḥ tasya mahābhāga cintayāmāsa 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 sahasā spṛṣṭaḥ śoṇitena durātmanā |
ko.ayam durātmā dur buddhiḥ akṛtātmā ca bāliśaḥ || 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 uktvā sa viniṣkramya dadṛśe munisattama |
mahiṣam parvata ākāram 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 vijñāya tapasā vānareṇa kṛtam hi tat |
utsasarja mahā śāpam kṣeptāram vānaram 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 apraveṣṭavyam praviṣṭasya vadho bhavet |
vanam mat saṃśrayam yena dūṣitam rudhira sravaiḥ || 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]
kṣipatā pādapāḥ ca ime saṃbhagnāḥ ca asurīm tanum |
samantāt āśramam pūrṇam yojanam māmakam yadi || 4-11-54
āgamiṣyati durbuddhiḥ vyaktam sa na bhaviṣyati |
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 ca asya sacivāḥ kecit saṃśritā māmakam vanam || 4-11-55
na ca taiḥ iha vastavya śrutvā yāṃtu yathā 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 vā yadi tiṣṭanti śapiṣye tān api dhruvam || 4-11-56
vane asmin māmake nityam putravat parirakṣate |
patra aṃkura vināśāya phala mūla abhavāya 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]
divasaḥ ca adya maryādā yam draṣṭā śvaḥ asmi vānaram |
bahu varṣa sahasrāṇi sa vai śailaḥ bhaviṣyati || 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]
tataḥ te vānarāḥ śrutvā giram muni samīritām |
niścakramuḥ vanāt tasmāt tān dṛṣṭvā vālir abravīt || 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 bhavantaḥ samastāḥ ca mataṃga vana vāsinaḥ |
mat samīpam anuprāptā api svasti vanaukasām || 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]
tataḥ te kāraṇam sarvam tathā śāpam ca vālinaḥ |
śaśaṃsur vānarāḥ sarve valine hemamāline || 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 śrutvā tadā vālī vacanam vanara īritam |
sa maharṣim samāsādya yācate sma kṛta aṃjaliḥ || 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]
maharṣiḥ tam anādṛtya praviveśa āśramam prati |
śāpa dhāraṇa bhītaḥ tu vālī vihvalatām gataḥ || 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]
tataḥ śāpa bhayāt bhīta ṛśyamūkam mahāgirim |
praveṣṭum na icchati hariḥ draṣṭum vā api nareśvara || 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 apraveśam jñātvā aham idam rāma mahāvanam |
vicarāmi saha amātyo viṣādena vivarjitaḥ || 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]
eṣo asthinicayaḥ tasya dundubheḥ saṃprakāśate |
vīrya utsekāt nirastasya giri kūṭa nibho mahān || 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 vipulāḥ sālāḥ sapta śākhā avalaṃbinaḥ |
yatra ekam ghaṭate vālī niṣ patrayitum ojasā || 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 vīryam mayā rāma prakāśitam |
katham tam vālinam hantum samare śakṣyase nṛpa || 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]
tathā bṛuvāṇam sugrīvam prahasan lakṣmaṇo abravīt |
kasmin karmaṇi nirvṛtte śraddadhyā vālinaḥ 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 uvācatha sugrīvaḥ sapta sālan imān purā |
evam ekaikaśo vālī vivyātha atha sa asakṛt || 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.
rāmo nirdārayed eṣām bāṇena ekena ca drumam |
vālinam nihatam manye dṛṣṭvā rāmasya 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 mahiṣasya asthi pādena ekena lakṣmaṇa |
udyamya prakṣipet ca api tarasā dve dhanuḥ śate || 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 uktvā tu sugrīvo rāmam raktānta locanam |
dhyatvā muhūrtam kākutstham punareva vaco abravīt || 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]
śūraḥ ca śūramānī ca prakhyāta bala pauruṣaḥ |
balavān vānaraḥ vālī saṃyugeṣu aparājitaḥ || 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]
dṛśyante ca asya karmāṇi duṣkarāṇi suraiḥ api |
yāni saṃcintya bhītaḥ aham ṛṣyamūkam upāśritaḥ || 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 adhṛṣyam ca vānarendram amarṣaṇam |
vicintayan na muṃcāmi ṝṣyamūkam 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]
udvignaḥ śaṃkitaḥ ca aham vicarāmi mahāvane |
anuraktaiḥ saha amātyaiḥ hanumat pramukhaiḥ vīraiḥ || 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 ślāghyam san mitram mitra vatsala |
tvām aham puruṣavyāghra himavantam iva āśritaḥ || 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 balajñaḥ aham durbhrātuḥ balaśālinaḥ |
apratyakṣam tu me vīryam samare tava rāghava || 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 tvām tulaye na avamanye na bhīṣaye |
karmabhiḥ tasya bhīmaiḥ ca kātaryam 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]
kāmam rāghava te vāṇī pramāṇam dhairyam ākṛtiḥ |
sūcayanti 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 vacanam śrutvā sugrīvasya mahatmanaḥ |
smita pūrvam athaḥ rāmaḥ prati uvāca 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 asmāsu vikrame tava vānara |
pratyayam samare ślāghyam aham utpādayāmi 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 uktvā tu sugrīvam sāntvayan lakṣmaṇāgrajaḥ |
rāghavo dundubheḥ kāyam pāda aṃguṣṭhena līlayā || 4-11-84
tolayitvā mahābāhuḥ cikṣepa daśa yojanam |
asurasya tanum śuṣkam pādāṃguṣṭena vīryavān || 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]
kṣiptam dṛṣṭvā tataḥ kāyam sugrīvaḥ punar abravīt |
lakṣmaṇasya agrato rāmam tapantam iva bhāskaram
harīṇām agrato vīram 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]
ārdraḥ sa māṃsaḥ pratyagraḥ kṣiptaḥ kāyaḥ purā sakhe |
pariśrāntena mattena bhrātā me vālinā tadā|| 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]
laghuḥ saṃprati nirmāṃsaḥ tṛṇa bhūtaḥ ca rāghava |
kṣiptā evam praharṣeṇa bhavatā raghunaṃdana || 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 śakyam balam jñātum tava vā tasya vā adhikam |
ārdram śuṣkam iti hi etat sumahad rāghava 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 saṃśayaḥ tāta tava tasya ca yad balam |
sālam ekam vinir bhidyā bhavet vyaktiḥ balābale || 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]
kṛtvā etat kārmukam sajyam hasti hatam iva aparam |
ākarṇa pūrṇam āyamya visṛjasva mahāśaram || 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 sālam prahitaḥ tvayā śaro
na saṃśayo atra asti vidārayiṣyati |
alam vimarśena mama priyam dhruvam
kuruṣva rājan prati śāpito mayā || 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]
yathā hi tejassu varaḥ sadā raviḥ
yathā hi śailo himavān mahā adriṣu |
yathā catuṣpātsu ca kesarī varaḥ
tathā narāṇām asi vikrame varaḥ || 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]
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iti vālmīki rāmāyaṇe addikāvye kiṣkindha kāṇḍe ekādaśaḥ sargaḥ
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