Lady Tara is entered here. She is the granddaughter of Brihaspati, the Jupiter and wife of Vali and she is one of the exemplary females in this epic. She is entered only thrice in the vast of this epic, presently here, next at the fall of Vali and later to pacify the ire of Lakshmana. But her personality for analytical intelligence does not exit from the minds of readers. Here she advises Vali not to confront Sugreeva, as long as Rama stands guard to him. Further she says after a logical discourse and reasons, why not Sugreeva be made the Prince Regent of Kishkindha, even at this juncture, where she foresees a calamity to Vali. But Vali, maddened in his intellect by his brawny might slights her far fetching advice.
अथ तस्य निनादम् तम् सुग्रीवस्य महात्मनः |
शुश्राव अन्तःपुर गतो वाली भ्रातुर् अमर्षणः || ४-१५-१
1. tataH = then; mahaatmanaH bhraatuH tasya sugriivasya = great-souled [plain-spoken] one, brother's, his, Sugreeva's; tam ninaadam = that, outcry; antaHpura gataH = to palace chambers, one who is in; amarSaNaH = illiberal one; vaalii shushraava = Vali, clearly heard.
Then the illiberal Vali has clearly heard that outcry of his plain-spoken brother Sugreeva from his palace chambers. [4-15-1]
श्रुत्वा तु तस्य निनदम् सर्वभूत प्रकंपनम् |
मदः च एकपदे नष्टः क्रोधः च आपादितो महान् || ४-१५-२
2. tasya = his [Sugreeva's]; sarva bhuuta pra kampanam = all, beings, highly, shuddering; ninadam shrutvaa = outcry, on hearing; eka pade = in a trice; madaH ca naSTaH = [Vali's,] insolence, is diminished; mahaan krodhaH aapaaditaH ca = high, furore, superimposed, also.
On hearing Sugreeva's outcry that is shuddering all beings Vali's insolence is diminished as high furore superimposed on it. [4-15-2]
ततो रोष परीत अंगो वाली स कनक प्रभः |
उपरक्त इव आदित्यः सद्यो निष्प्रभताम् गतः || ४-१५-३
3. tataH = then; roSa pariita angaH = embitterment, overspreading, on limbs; saH vaalii = he, that Vali; kanaka prabhaH = one in golden, hue; uparakta aadityaH iva = eclipsed / after sunset, sun, like; sadyaH niS prabhataam gataH = immediately, without, luminosity, went into [rendered as.]
Then, embitterment overspreading on all his limbs Vali with golden-hue is immediately rendered non-luminous like the eclipsed sun. [4-15-3]
वाली दंष्ट्रा करालः तु क्रोधाद् दीप्त अग्नि लोचनः |
भाति उत्पतित पद्माभः समृणाल इव ह्रदः || ४-१५-४
4. damSTraa karaalaH = with teeth, asymmetrical; krodhaat = by fury; diipta agni locanaH = burning, fire like, eyed; vaalii = Vali; ut patita padma aabhaH = [like] up, rooted, lotuses, in shine; sa mR^iNaala hradaH iva = with, stalks, lake, like bhaati = he shone forth.
With asymmetrical teeth and with burning fireball like eyes Vali is reflective of a lake whose red-lotuses are uprooted leaving stalks afloat. [4-15-4]
Vali's aspect is like a lake into which an elephant on its entry creates turmoil and uproots its red-lotuses, thus leaving the pond with their stalks afloat and its clear water turning reddish due to the elephant's heaving of the slushy red-mud. Maheshvara Tiirtha.
शब्दम् दुर्मर्षणम् श्रुत्वा निष्पपात ततो हरिः |
वेगेन च पद न्यासैर् दारयन् इव मेदिनीम् || ४-१५-५
5. tataH = then; hariH = monkey Vali; shrutvaa dur marSaNam shabdam = on hearing, not, tolerable, noise; vegena pada nyaasaiH = speedily, by foot, placing [thumping feet]; mediniim daarayan iva = earth, shattering, as though; niSpapaata = bolted out.
That monkey Vali then on hearing that intolerable noise bolted out of palace chambers thumping his feet as though to shatter the earth. [4-15-5]
तम् तु तारा परिष्वज्य स्नेहाद् दर्शित सौहृदा |
उवाच त्रस्त संभ्रांता हित उदर्कम् इदम् वचः || ४-१५-६
6. taaraa = Lady Tara; tam snehaat pariSvajya = him, in amity, on hugging; darshita sauhR^idaa = one who has shown, good will; trasta sambhraantaa = in fear, bewildered; hita udarkam idam vacaH = beneficial, futurity, this, word; uvaaca = said.
His wife Tara stepped in and showing goodwill and amity hugged him, for she is in fear and bewilderment, and said this word that is beneficial in its futurity if Vali heeds it. [4-15-6]
साधु क्रोधम् इमम् वीर नदी वेगम् इव आगतम् |
शयनाद् उत्थितः काल्यम् त्यज भुक्ताम् इव स्रजम् || ४-१५-७
7. viira = oh, brave one; nadii vegam iva aagatam = river's, speediness [gush,] like, that came; imam krodham = this, anger; kaalyam = in early hours; shayanaat utthitaH = from bed, on getting up; bhuktaam srajam iva = enjoyed, chaplet, like; saadhu tyaja = gently, leave off.
"Oh brave one, you better gently leave off this anger that is coming on like a gushing river as is done with an enjoyed chaplet on getting up from bed in early hours. [4-15-7]
काल्यम् एतेन संग्रामम् करिष्यसि च वानर |
वीर ते शत्रु बाहुल्यम् फल्गुता वा न विद्यते || ४-१५-८
8. vaanara = oh, monkey; etena kaalyam samgraamam kariSyasi = with him, in early hours / or at appropriate time, fighting, you can do; viira = oh brave one; te shatru baahulyam = to you, enemies, divers; phalgutaa vaa na vidyate = [your valour] trivialised, or, not, evident.
"Oh, monkey, you can fight with him in early hours of tomorrow, oh, brave one, evidently you neither have divers enemies nor your valour is trivialised."
Or
"You can fight with him at appropriate time, thereby your enemy is neither glorified nor you are trivialised evidently, for you are a braving one. [4-15-8]
Fighting on next day morning means that Sugreeva has come in the evening time. This is not accepted by some and they give meaning to the word kaalyam differently.
सहसा तव निष्क्रामो मम तावत् न रोचते |
श्रूयताम् अभिधास्यामि यन् निमित्तम् निवार्यते || ४-१५-९
9. sahasaa tava niSkraamaH = quickly, your, exiting; mama na rocate taavat = for me, not, pleasing - disagreeable; yan nimittam nivaaryate = by what, reason, you are dissuaded; shruuyataam abhidhaasyaami = let it be heard, I will tell.
"Your quick exiting is disagreeable for me, and what for you are dissuaded that may be listened as I tell. [4-15-9]
पूर्वम् आपतितः क्रोधात् स त्वाम् आह्वयते युधि |
निष्पत्य च निरस्तः ते हन्यमानो दिशो गतः || ४-१५-१०
10. puurvam krodhaat aa patitaH = earlier, in anger came, falling on - came assaulting; tvaam yudhi aahvayate = you, for fight, he is inviting; te = to you [by you]; niS patya = on going out; nirastaH = defeated - made a nonentity; hanyamaanH dishaH gataH = by you, being battered, into directions, fled.
"Earlier Sugreeva came assaulting and inviting you for a combat, and you also have gone out and rendered him as a nonentity, and being battered by you he fled in all directions. [4-15-10]
त्वया तस्य निरस्तस्य पीडितस्य विशेषतः |
इह एत्य पुनर् आह्वानम् शंकाम् जनयति इव मे || ४-१५-११
11. tvayaa = by you; nirastasya = who is undone; visheSataH piiDitasya = especially, tortured; tasya = such a one; iha punaH etya = to here, again, on coming,; aahvaanam = inviting you - for duel; me shankaam janayati iva = to me, doubt, causing, like that.
"He who is undone earlier by you, particularly after torturing by you, his coming here again and inviting you for a duel is causing a doubt in me. [4-15-11]
दर्पः च व्यवसायः च यादृशः तस्य नर्दतः |
निनादस्य च संरंभो न एतत् अल्पम् हि कारणम् || ४-१५-१२
12. nardataH = one who is shouting; tasya darpaH ca = his, arrogance, also; vyavasaayaH ca = endeavour, also; ninaadasya ca samrambhaH = furore's, also, rampage; etat alpam kaaraNam na hi = all this, with trivial, reason, not, isn't it.
"The arrogance and endeavour of the shouter, and even the rampage of his furore, all these will not have a trivial reason, isn't it. [4-15-12]
न असहायम् अहम् मन्ये सुग्रीवम् तम् इह आगतम् |
अवष्टब्ध सहायः च यम् आश्रित्य एष गर्जति || ४-१५-१३
13. iha aagatam tam sugriivam = to here, who came, that, Sugreeva is; a sahaayam aham = not, assisted; na manye = not, I think; avaSTabdha sahaayaH ca = foregathering [unflinching,] support, also; yam aashritya eSaH garjati = whom, depending on, he is [Sugreeva is,] roaring.
"I do not think that Sugreeva has come here unaccompanied, and on whom he is dependant must be an unflinching support foregathered by Sugreeva. [4-15-13]
प्रकृत्या निपुणः चैव बुद्धिमान् चैव वानरः |
न अपरीक्षित वीर्येण सुग्रीवः सख्यम् एष्यति || ४-१५-१४
14. prakR^ityaa nipuNaH caiva = by nature, [Sugreeva is] an expert, also thus; buddhimaan = clever one; vaanaraH = that monkey [Sugreeva]; a pariikSita viiryeNa = without, examining, mettle; sugriivaH sakhyam = Sugreeva, friendship; na eSyati = will not, engage [in friendship.]
"By his nature Sugreeva is an expert and even so a clever one, and he does not enter into friendship with anyone without examining his mettle. [4-15-14]
पूर्वम् एव मया वीर श्रुतम् कथयतो वचः |
अंगदस्य कुमारस्य वक्ष्यामि अद्य हितम् वचः || ४-१५-१५
15. viira = oh, brave one; puurvam eva kathayataH = already, only, [to me] told - briefed; kumaarasya angadasya vacaH = [our] son by Angada's, word - information; maya shrutam = by me, heard; hitam vacaH adya vakSyaami = helpful, word, now, I will tell.
"I am already briefed by our son Angada's information, and what I have heard I will now relate that helpful word to you. [4-15-15]
अंगदः तु कुमरो अयम् वनांतम् उपनिर्गतः |
प्रवृत्तिः तेन कथिता चारैः असीत् निवेदिता || ४-१५-१६
16. kumaraH ayam angadaH tu = son, this, Angada, but; vana antam upanirgataH = in forest, interior, [went and] came out of; tena pravR^ittiH kathitaa = by him, an account, is said; caaraiH niveditaa asiit = by spies, reported, it is.
"Son Angada said this account when he returned from forests, and to him spies are said to have reported this. [4-15-16]
अयोध्य अधिपतेः पुत्रौ शूरौ समर दुर्जयौ |
इक्ष्वाकूणाम् कुले जातौ प्रथितौ राम लक्ष्मणौ || ४-१५-१७
सुग्रीव प्रिय कामार्थम् प्राप्तौ तत्र दुरासदौ |
17, 18a. ikshvaakuuNaam kule jaatau = Ikshvaku, dynasty, born in; ayodhya adhipateH putrau = Ayodhya's, king's, two sons; shuurau = valiant ones; samara dur jayau = in war, not, conquerable ones; raama lakshmaNau = Rama, Lakshmana; prathitau = are available [and moving in this country]; dur aasadau = those two being not, assailable ones; sugriiva priya kaama artham = Sugreeva's, longing, desire, to fulfil; tatra praaptau = there [at Sugreeva's place Rishyamuka,] arrived.
"Those that are born in Ikshvaku dynasty, sons of the king of Ayodhya, valiant and unconquerable ones in war, called Rama and Lakshmana are there in this country. These two unassailable ones have chanced there at Sugreeva's place to fulfil the longing desire of Sugreeva. [4-15-17, 18a]
स ते भ्रातुर् हि विख्यातः सहायो रण कर्मणि || ४-१५-१८
रामः पर बलमर्दी युगान्त अग्निः इव उत्थितः |
18b, 19a. raNa karmaNi vikhyaataH = in war, works, acclaimed one; utthitaH yuga anta agniH iva = flared up, era, end of, fire, like; para bala mardii = other's [enemy's,] strength, shatterer of; saH raamaH = that, Rama; te bhraatuH sahaayaH hi = your, brother's, helpmate, they say so.
"He is an acclaimed one for his warfare, and like the fire flaring up at the end of era he shatters the strength of enemies, and he is Rama your brother's helpmate, they say so. [4-15-18b, 19a]
निवास वृक्षः साधूनाम् आपन्नानाम् परा गतिः | ४-१५-१९
आर्तानाम् संश्रयः चैव यशसः च एक भाजनम् |
19b, 20a. saadhuunaam nivaasa vR^ikSaH = for the polite, a habitable, tree; aapannaanaam paraa gatiH = for woebegone, ultimate, course; aartaanaam sam shrayaH caiva = for agonised, a good, hospice; yashasaH ca eka bhaajanam = for grace, also, the only, abode.
"And he is said to the habitable tree for the polite, the ultimate course for the woebegone, a hospice for the agonised, and for grace Rama is the only abode. [4-15-19b, 20a]
ज्ञान विज्ञान संपन्नो निदेशो निरतः पितुः || ४-१५-२०
धातूनाम् इव शैलेन्द्रो गुणानाम् आकरो महान् |
20b, 21. j~naana vi j~naana sampannaH = knowledge [of mundane things,] knowledge [of ultra-mundane things,] endowed with; pituH nideshaH nirataH [sthitaH = abides] = in father's, directive, always involved, [or, one who abides]; = ; dhaatuunaam iva shaila indraH = for elements, like, mountain, the great -Himalayas; guNaanaam mahaan aakaraH = for merits, greatest, mine.
"He is endowed with the knowledge of mundane and ultra-mundane things, he always abides in the directives of his father, and as with Mt. Himalayas for all natural elements he is the greatest mine of merits. [4-15-20b, 21a]
तत् क्षमो न विरोधः ते सह तेन महात्मना || ४-१५-२१
दुर्जयेन अप्रमेयेण रामेण रण कर्मसु |
21b, 22a. tat = by that reason; mahaatmanaa = with great souled one; raNa karmasu durjayena = in conflicts, unconquerable one; a prameyeNa = not, estimable - imponderable one; saha tena raameNa = with that, Rama; te virodhaH na kSamaH = your, enmity, not, admissible - inadmissible, inappropriate, inapposite.
"By that reason, with that unconquerable on in conflicts, an imponderable one and a great-soul Rama, your enmity is inapposite. [4-15-21b, 22a]
For the above three stanzas very lengthy commentary is rendered of which some points are detailed here. Lady Tara is elucidating the whole being of Rama as gathered by her from her son Angada. The second foot of verse 19 starts with the words nivaasa vR^iksha a habitable tree; if it be asked why Rama is compared with a tree, then it is said that tree requires no formalities like 'may I come in...' or 'rights of admission reserved...' etc., as with any other house or habitation, for taking hold of its shade. A tree first gives its shade to the traveller who seeks it and then affords its fruits or flowers satisfying the basic needs of the needy. So Rama is such a tree that protects and nourishes, should anybody seek his grace.
Next is saadhuunaam for polite supplicants he is the ultimate course. Tara is saying indirectly that Vali is not at all polite in treating Sugreeva either as crown prince of Kishkindha or as his own younger brother. As such Vali cannot supplicate to Rama at this stage for his impoliteness to Sugreeva and to Ruma, wife of Sugreeva, which is intolerable to Rama, and hence Vali shall not confront Rama. aartaanaam for earnest and anguished supplicants Rama is the ultimate recourse. This is what later said in Bhagavat Gita at 9-22, yoga skhemam vahamyaham... Vali may dismiss this idea saying that 'if Rama is the ultimate course for the polite supplicants, I have my recourse to other supreme lords, i.e., none other than Indra, my father...' And for this Tara is supplementing her thought in saying, yashasaH ca eka bhaajanaH the grace Rama is the only ultimate abode, where Indra and others are but penultimate. Hence as long as Rama is standing guard to Sugreeva, Sugreeva cannot be trivialised and this again as said in Bhagavad Gita, na me bhaktaH praNashyati... at 9-31.
Alternately, it is again as said later in Gita at 7-16 that chaturvidhaa bhajante maam... 'four kinds of devotees worship me...' Those four are, one who is seeking knowledge saadhuunaam; those that are interested in salvation, kaivalya kaamuka; like King Priikshit. One seeking of material gains aapannaanaam; those that seek the material gains that were not there previously to them, also called artha ardhii; like Sugreeva, Dhruva. One who is distraught aartaanaam; those that are in anguish like Gajendra, the Elephant caught in lake by crocodile in gajendra moksha. And the fourthly one who is a wise person yashasaH j~naani; gloriously enlightened one, like Shuka, Sanaka, Naarada, Bhiishma, Prahlada. And this wise one is impossible to exist and if he is there 'he is my soul j~naanii tu aatmaiva me matam...' Gita 7-18.For all these four kinds Rama is ...eka bhaajanam..., the only recourse.
Next is j~naana, vij~naana sampatti In that j~naana is privy to the materialistic, worldly, kingly affairs. vij~naana is the knowledge derived from the scriptures, providentially profound. Or, through karmadhaaraya, j~naanaH ca asau vij~naa sampannaH ca... corporeally he is the knowledge, and spiritually he is gnostic as well. Hence he is the phenomenon of the Supreme Being in maintaining dharma. In order to maintain that dharma Rama is now observant of his father's orders pituH nideshe nirataH. This pursuit of father's orders is but one of the many other attributes of his dharma, and that alone is said here as secondary attribute, upa lakshaNa. Hence in pursuing his dharma Rama may eradicate adharma of Vali, insofar as Vali's misdemeanours towards Sugreeva and his wife Ruma are concerned. guNaanaam aakaraH; with his auspicious merits he is a Great Mine. Usually these guNa-s, attributs of Vishnu are six as per Vaishnavaite classification, con solidating them as ShaDguNa sampatti , which are aishvarya, viirya, yashas, shrii, j~naana, vairaagya. And there are many more in the depth of the soul of Rama hitherto unexcavated. As such, there are innumerable and auspicious elements, or merits, in him dhaatuunaam shailendraH. These elements neither subdivide nor shake him off his Himalayan personality, in the pursuit to establish dharma.
शूर वक्ष्यामि ते किंचिन् न च इच्छामि अभ्यसूयितुम् || ४-१५-२२
श्रूयताम् क्रियताम् चैव तव वक्ष्यामि यद् हितम् |
22b, 23a. shuura = oh, dauntless one; te kimcit vakSyaami = to you, a little, I will say; abhyasuuyitum = you to find fault in good merits, you to become overcritical; na ca icChaami = not, also, I wish; tava hitam yat vaksyaami = to you, what that is beneficial, that, I am saying; shruuyataam = be heard; kriyataam caiva = be done, also.
"Oh dauntless one, I tell you this much that you shall not become overcritical of him, and what I say is beneficial to you that may now be listened and even implemented. [4-15-22b, 23a]
यौवराज्येन सुग्रीवम् तूर्णम् साधु अभिषेचय || ४-१५-२३
विग्रहम् मा कृथा वीर भ्रात्रा राजन् यवीयसा |
23b, 24a. viira = oh, resolute one; raajan = oh, king; tuurNam = quickly; sugriivam = Sugreeva be; yauvaraajyena = as prince regent; saadhu abhiSecaya = gently - decorously, anoint; yaviiyasaa bhraatraa = with younger, brother; vigraham maa kR^ithaa = hostility, not, be made.
"Oh, king, let Sugreeva be decorously and quickly anointed as prince regent, and oh, resolute one, let there be no hostility to your own younger brother. [4-15-23b, 24a]
अहम् हि ते क्षमम् मन्ये तेन रामेण सौहृदम् || ४-१५-२४
सुग्रीवेण च संप्रीतिम् वैरम् उत्सृज्य दूरतः |
24b, 25a. vairam duurataH utsR^ijya = enmity, far away, discard; sugriiveNa sampriitim = with Sugreeva, harmony - unanimity; tena raameNa sauhR^idam = with him, Rama, solidarity; te kSamam aham manye hi = to you, appropriate, I, deem, in effect.
"Achieving unanimity with Sugreeva and solidarity with Rama by discarding enmity, in effect is appropriate for you, thus I deem. [4-15-24b, 25a]
लालनीयो हि ते भ्राता यवीयान् एष वानरः || ४-१५-२५
तत्र वा सन्निहस्थो वा सर्वथा बन्धुः एव ते |
25b, 26a. yaviiyaan bhraataa = younger, brother; eSa vaanaraH = this, monkey Sugreeva; te laalaniiyaH hi = to you, to be keen about him, isn't it; tatra san vaa = there, he is, either; iha sthaH vaa = here, he is there, or; sarvathaa te bandhuH eva = in any way, kinsman, just, of yours.
"This Sugreeva is your younger brother and you should be keen about him, isn't it... and whether he is here or there in Rishyamuka he is just your brother. [4-15-25b, 26a]
नहि तेन समम् बन्धुम् भुवि पश्यामि किंचन || ४-१५-२६
दान मानादि सत्कर्रैः कुरुष्व प्रत्यनन्तरम् |
वैरम् एतत् सम् उत्स्रृज्य तव पार्श्वे स तिष्ठतु || ४-१५-२७
26b, 27. tena samam bandhum = his, coequal, kindred spirit; kimcana = anyone; bhuvi na pashyaami hi = on earth, not, I see, indeed; etat vairam samutsrR^ijya = all this, enmity, completely leaving off; daana maana aadi satkarraiH = with bestowals, felicitations, and the like, honours; prati anantaram = like one who is very close / like one who is your legatee; kuruSva = you make; saH tava paarshve tiSThatu = him, by your, side, be kept.
"Indeed, I do not see anyone on earth a coequal to him in kindred spirit, hence leave off this enmity and honour him with bestowals and felicitations as an insider, and retain him at your side. [4-15-26b, 27]
सुग्रीवो विपुल ग्रीवो महाबन्धुः मतः तव |
भ्रातृ सौहृदम् आलंब्य न अन्या गति इह अस्ति ते || ४-१५-२८
28. vipula griivaH = broad, throated - boisterously, voiced; sugriivaH = Sugreeva; tava mahaa bandhuH mataH = your, an excellent, kinsman, accepted as - indisputable kinsman; bhraatR^i sauhR^idam aalambya = brother's, fondness, brace yourself; te iha anyaa gati na asti = to you, now, another, way out, is not, there.
"That boisterously voiced Sugreeva is indisputably an excellent kinsman of yours, and hence brace yourself with the fondness of brotherhood, as there is no other way out to you. [4-15-28]
यदि ते मत् प्रियम् कार्यम् यदि च अवैषि माम् हिताम् |
याच्यमानः प्रियत्वेन साधु वाक्यम् कुरुष्व मे || ४-१५-२९
29. te mat priyam kaaryam [aveSi] yadi = to you, to me, dear, deed [if you consider,] if; maam hitaam avaiSi yadi ca = me, as expedient, means of attaining an end, [if you] believe, if; priyatvena = in loving attachment; yaacyamaanaH = you are being begged; me vaakyam saadhu kuruSva = my, word [of advise,] simply, you make happen.
"If you look upon to do my favoured deed, and if you look upon me as an expedient one, I beg of you in our loving attachment that my gentle word of advise be done. [4-15-29]
प्रसीद पथ्यम् श्रुणु जल्पितम् हि मे
न रोषम् एव अनुविधातुम् अर्हसि |
क्षमो हि ते कोशल राज सूनुना
न विग्रहः शक्र सम तेजसा || ४-१५-३०
30. prasiida = be graceful; shruNu me pathyam jalpitam = listen, to my, expedient, small talk; roSam eva = rancour, alone; anuvidhaatum na arhasi = to follow up, not, becoming of you; shakra sama tejasaa = with Indra, equal, in dynamism; koshala raaja suununaa = with Kosala, king's, son; te vigrahaH na kshamaH hi = to you, confrontation, not, pardonable, indeed.
"Be graceful and it behove you to listen to my small but expedient talk, and following up rancour alone is unbecoming of you, thereby your confrontation with the Prince of Kosala will be unpardonable for his dynamism equals that of Indra." Thus Tara spoke to her husband Vali. [4-15-30]
तदा हि तारा हितम् एव वाक्यम्
तम् वालिनम् पथ्यम् इदम् बभाषे |
न रोचते तद् वचनम् हि तस्य
काल अभिपन्नस्य विनाश काले || ४-१५-३१
31. tadaa hi taaraa = then, indeed, Tara; tam vaalinam = to him, Vali; hitam pathyam = beneficial, advisable [though]; idam vaakyam babhaaSe = this, sentence, spoke; kaala abhipannasya = by fatality, impounded; tasya = to him to Vali; vinaasha kale = at doom, time; tat vacanam na rocate = that, word, is not, impressive.
Then, though Tara spoke beneficial and advisable words they are unimpressive to Vali for he is impounded by fatality and driven by time to his doom. [4-15-31]
- - -
इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे पंचदशः सर्गः
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© 2001, Desiraju Hanumanta Rao [ Revised : April 04]