Vali recovers from his swoon and gives his parting messages to Sugreeva and Angada. He also gives his miraculous pendant, given by his father Indra, to Sugreeva and asks him to assume authority of Kishkindha kingdom, for he won it in this fight. Angada is advised to conduct appropriately for he is becoming a father-less son now. Then Vali breathes his last to pave the way for Seetha's search.
vīkṣamāṇaḥ tu maṃdāsuḥ sarvato maṃdam ucchvasan |
ādau eva tu sugrīvam dadarśa anujam agrataḥ || 4-22-1
1. manda asuH = slowed, lives; mandam ucChvasan = slowly, respiring; such as Vali is; sarvataH viikSamaaNaH tu = everywhere, glancing, but; aadau eva = firstly, thus; agrataH anujam sugriivam dadarsha = afore, brother, at Sugreeva, seen.
With his life-force slowing down Vali respired slowly glancing everywhere, and he firstly saw his brother Sugreeva afore him. [4-22-1]
tam prāpta vijayam vālī sugrīvam plavaga īśvaram |
ābhāṣya vyaktayā vācā sasneham idam abravīt || 4-22-2
2. praapta vijayam = at one who achieved, triumph; plavaga iishvaram = fly-jumper's, lord of; tam sugriivam = him, at Sugreeva; vaalii = Vali; aabhaaSya = greeted - nodded at; vyaktayaa vaacaa = unambiguous, with tone; sa sneham = with, amicability; idam abraviit = this, spoke.
Vali nodding at Sugreeva, who achieved triumph and became the lord of fly-jumpers, amicably spoke this to him in an unambiguous tone. [4-22-2]
sugrīva doṣeṇa na mām gantum arhasi kilbiṣāt |
kṛṣyamāṇam bhaviṣyeṇa buddhi mohena mām balāt || 4-22-3
3. sugriiva = oh, Sugreeva; maam = me; doSeNa gantum = by fault, to know - reckon me by iniquities; na arhasi = not, apt of you; kilbiSaat = owing to sin - impropriety; bhaviSyeNa = futurity; buddhi mohena = mind's, covetousness - obduracy; balaat maam kR^iSyamaaNam = forcibly, me, one who is all the while attracted - hauled, [thus you reckon.]
"Sugreeva, reckon me not by my iniquities, but reckon as one who is all the while forcibly hauled into this futurity owing to my impropriety and obduracy. [4-22-3]
yugapad vihitam tāta na manye sukham avayoḥ |
sauhārdam bhrātṛ yuktam hi tad idam jātam anyathā || 4-22-4
4. taata = oh boy; avayoH = for two of us; sukham = blissfulness; yuga pad = yoked, walk in unison = simultaneously; vihitam = ordained - fated to [share]; na manye = not, I deem; bhraatR^i yuktam = for brothers, seemly to; tat idam = that, this - therefore; sauhaardam = amity; anyathaa jaatam = otherwise, cropped up.
"I do not think that we two are fated to share blissfulness simultaneously, oh, boy, therefore the amity seemly to brothers has cropped up otherwise. [4-22-4]
pratipadya tvam adya eva rājyam eṣām vana okasām |
mām api adya eva gacchaṃtam viddhi vaivasvata kṣayam || 4-22-5
5. tvam adya eva = you, now, only; eSaam vana okasaam raajyam = this one, forest, dwellers, kingdom; pratipadya = propose yourself; maam api = me, even; adya eva = now, only; vaivasvata kSayam gacChantam = Time-god's, abode, one who is going to; viddhi = you know - you realize.
"You realize that I am going to the abode of Time-god now itself, and hence propose yourself as king of this forest-dweller's kingdom, now itself. [4-22-5]
Vali's supremacy does not die with him. Here also he is taking a high profile and he himself is proposing the kingship to Sugreeva, without any grudge or grouse, on two counts. One, Sugreeva is the triumphant one and thus he shall get the kingdom forthwith, not Angada, as proposed by Hanuma. Next, Sugreeva is the next best choice for the kingship, rather than Angada, and a younger brother and also as a one-time prince regent. In either way the dying Vali is keeping his nobility high up, as an unrivalled champion and even as an elderly brother.
jīvitam ca hi rājyam ca śriyam ca vipulām imām |
prajahāmi eṣa vai tūrṇam aham ca agarhitam yaśaḥ || 4-22-4-22-6
6. eSa aham = this, me such as I am - who is going to Yama; jiivitam ca hi raajyam ca = life, also, verily, kingdom, also; [tathaa = like that]; imaam vipulaam shriyam ca = this, immense, prosperity, too; a garhitam yashaH ca = un, enviable, glory, also; tuurNam pra jahaami vai = right away, forgoing, indeed.
"Such as I am, I am indeed forgoing my life, kingdom, and this immense prosperity and even the unenviable glory which adduces that 'Vali is unkillable,' right away. [4-22-6]
asyām tvam aham avasthāyām vīra vakṣyāmi yad vacaḥ |
yadi api asukaram rājan kartum eva tad arhasi || 4-22-7
7. viira = oh, valiant one; raajan = oh, king; asyaam avasthaayaam = in this, situation; aham yat vacaH vakSyaami = I, which, word, going to speak; [them]; a su karam = not, easily, doable - difficult; yadi api = even if; tat kartum eva = that, to do, only - infeasible; tvam arhasi = you are, apt of.
"Oh, valiant Sugreeva, it will be apt of you to make happen the word I am going to say even in such a situation in which now I am, and oh, king, even if that word of mine is infeasible. [4-22-7]
sukhārham sukha saṃvṛddham bālam enam abāliśam |
bāṣpa pūrṇa mukham paśya bhūmau patitam aṃgadam || 4-22-8
8. sukha arham = happiness, privileged for; sukha sam vR^iddham = in comforts, well, brought up; baalam = at boy; a baalisham = not, immature [mannerly one]; baaSpa puurNa mukham = tear, filled, faced; bhuumau patitam = on ground, fallen; enam angadam pashya = at this, Angada, have a look at.
"Have a look at this Angada, who is privileged for all happiness, brought up in all comforts, though a boy he is mannerly, and who with his tear-filled face fallen onto ground. [4-22-8]
mama prāṇaiḥ priyataram putram putram iva aurasam |
mayā hīnam ahīnārtham sarvataḥ paripālaya || 4-22-9
9. mama praaNaiH = ] by my, lives; priya taram = dearer, than; mayaa hiinam putram = me, without [deprived of me,] son; aurasam putram iva = your own, son, as if; sarvataH = in every way; a hiina artham = not, sparse, of resources; paripaalaya = you foster.
"More dear than my own lives is my son, and when he is deprived of me you have to foster him as if he is your own son, with no resources becoming sparse in every way. [4-22-9]
tvam api asya pitā dātā ca paritrātā ca sarvataḥ |
bhayeṣu abhayadaḥ caiva yathā aham plavageśvara || 4-22-10
10. plavaga iishvara = oh, fly-jumper's, king; aham yathaa = I, as to how; thus you; tvam api = you, even; asya = his; pitaa daataa = father, patron; sarvataH pari traataa ca = from all sides, overall, protector, also; bhayeSu abhaya da caiva = in fear, assurance, giver, also thus.
"Oh, king of fly-jumpers, as with me you too are his father, patron, an overall protector from all sides, and also thus an assurer in fear. [4-22-10]
eṣa tārātmajaḥ śrīmān tvayā tulya parākramaḥ |
rakṣasām ca vadhe teṣām agrataḥ te bhaviṣyati || 4-22-11
11. shriimaan = admirable one; tvayaa tulya paraakramaH = to you, coequal, triumphant; eSa taara aatmajaH = this, Tara's, son - Angada; teSaam rakSasaam vadhe = those, demons, in elimination; te agrataH bhaviSyati = your, in fore, he will be - will be in advance guard.
"This admirable son of Tara is a coequal of yours in triumphs, and in eliminating those demons he will be in your advance guard. [4-22-11]
anurūpāṇi karmāṇi vikramya balavān raṇe |
kariṣyati eṣa tāreyaḥ tarasvī taruṇo aṃgadaḥ || 4-22-12
12. balavaan = mighty one; taareyaH = Tara's [son]; tarasvii = sinewy; taruNaH = youthful one; eSa angadaH = this, Angada; raNe vikramya = in war, on overtaking; anuruupaaNi karmaaNi = reflective [of me, seemly for my son,] actions; kariSyati = he performs - undertakes.
"This mighty and sinewy son of Tara is youthful, and on overtaking in war this Angada will undertake actions seemly for a son of mine. [4-22-12]
suṣeṇa duhitā ca iyam artha sūkṣma viniścaye |
autpātike ca vividhe sarvataḥ pariniṣṭhitā || 4-22-13
13. suSeNa duhitaa = Sushena's, daughter; iyam ca = this one, also - this Tara, also; artha suukSma vinishcaye = meaning, subtlety, in deciding; vividhe autpaatike ca = diverse in presages, also; sarvataH pari niSThitaa = in every way, an insightful one.
"In deciding meanings in all their subtleties and also in presages of diverse nature this daughter of Sushena, Tara, is an insightful one in every way. [4-22-13]
A parable is said about SusheNa, who is now being called as Tara's father. Tara is said to be the outcome from the churning of Milky Ocean by gods and demons, and she emerged as one among many items that emerged from that Milky Ocean. Seeing her and knowing her as the descendent of Brihaspati, the Jupiter, Vali and Sushena have held her by her hand. Vali held her by her right hand and Sushena held her by her left hand and started to quarrel for her wifedom. Then the elderly sages and gods intervened and decided that one who held her by her right hand is her husband and the other who held her by her left hand is her father. Thus Sushena is said to have become the father of Tara.
yad eṣa sādhu iti brūyāt kāryam tan mukta saṃśayam |
na hi tārā matam kiṃcit anyathā parivartate || 4-22-14
14. eSa yat saadhu iti bruuyaat = by her, which, proper, thus, is said; tat = that; mukta samshayam = leaving off, doubt - indubitably; kaaryam = can be done; taaraa matam = Tara's, opinion; kimcit = in the least; anyathaa na parivartate hi = contrarily, not, it deflects [happens,] indeed.
"Whatever is said by her as proper that is doable indubitably, indeed nothing contrary happens to her opinions, in the least. [4-22-14]
rāghavasya ca te kāryam kartavyam aviśaṃkayā |
syāt adharmo hi akaraṇe tvām ca hiṃsyāt amānitaḥ || 4-22-15
15. raaghavasya kaaryam ca = Raghava's, mission, too; te = to you; a vi shankayaa = without, too much, doubt - without a shadow of doubt; kartavyam = is to be accomplished; a akaraNe = in not, doing; a dharmaH = un, righteousness - infraction; syaat hi = will be there, indeed; a maanitaH = not, honoured [Rama]; tvaam himsyaat ca = you, he will torture [punish,] even.
"You have to accomplish Raghava's mission undoubtedly, and if it is unaccomplished there will be infraction on your part because you befriended him before an altar of fire, and you may even be punished for dishonouring him and your given word to him. [4-22-15]
imām ca mālām ādhatsva divyām sugrīva kāṃcanīm |
udārā śrīḥ sthitā hi asyām saṃprajahyāt mṛte mayi || 4-22-16
16. sugriiva = oh, Sugreeva; kaancaniim imaam maalaam aadhatsva = golden one, this, pendant, wear; asyaam sthitaa = in it, ensconced in; udaaraa shriiH = bounteous, goddess of triumph; mayi mR^ite = I, when die; sam pra jahyaat = will leave it off completely; hi = isn't it.
"The bounteous goddess of triumph ensconced in this golden pendant will completely leave it off on my death, avoiding the flaw of touching a corpse, isn't it... hence oh, Sugreeva, you wear it." Thus Vali spoke to Sugreeva. [4-22-16]
Sugreeva may not inherit any fortune of invincibility from this invincible pendant, but Vali has to safeguard it without getting into an insulting touch of his dead body shava sparsha doSa As such, he is giving it Sugreeva, in preference to Angada.
iti evam uktaḥ sugrīvo vālinā bhrātṛ sauhṛdāt |
harṣam tyaktvā punar dīno graha grasta iva uḍu rāṭ || 4-22-17
17. vaalinaa = by Vali; bhraatR^i sauhR^idaat = with brother's, kind-heartedness; iti evam uktaH = thus, that way, who is spoken; sugriivaH = Sugreeva; harSam tyaktvaa = joy, leaving off [joy of winning Vali]; punaH diinaH = again, depressed he became; [raahu] graha grasta uDu raaT iva = by [Rahu, eclipsing,] planet, eaten, star's, lord [moon,] as with - he became.
Thus, that way when Vali spoke to Sugreeva with brotherly kind-heartedness, Sugreeva again waned away forgoing his spiritedness, like the lord of stars, namely the Moon, when eaten away by the planet, namely Rahu, during lunar eclipse. [4-22-17]
Mythologically there are two planets called Raahu and Ketu in Indian astrology. These two have no counterparts in western astrology. These two are neither gods, nor demons, not planets. At the time of churning Milky Ocean one demon had a share of amR^ita, the Divine nectar. But on noticing it the Sun and Moon report that episode to Vishnu. Vishnu slits that demon's throat with his disc. Then that Rahu became a two-piece entity, one with head, named as Raahu and the other with trunk - tail, named as Ketu. Because Sun and Moon reported the wrongdoing of this two-piece entity, that entity prays to subsist on eating away Sun and Moon. That prayer is granted subject to condition, that this eating will be done only occasionally. Those are the occasions of eclipses of either Sun or Moon. Recent astrology gave names to these two entities as 'Dragon with Head' is Raahu and the 'Dragon with Tail' is Ketu.
tat vāli vacanāt śāntaḥ kurvan yuktam ataṃdritaḥ |
jagrāha so abhyanujñāto mālām tām caiva kāṃcanīm || 4-22-18
18. saH = he that Sugreeva; tat vaali vacanaat = by that, Vali's, word; shaantaH = is quietened; a tandritaH = without, lethargy - inattention - attentively; yuktam = befitting deeds; kurvan = while doing; abhyanuj~naataH = authorised [by Vali]; kaancaniim taam maalaam jagraaha = golden one, that, pendant, taken.
Quietened by Vali's words and conducting himself befittingly and attentively in the given situation, Sugreeva has then taken that golden chain only when Vali authorised him. [4-22-18]
tām mālām kāṃcanīm dattvā vālī dṛṣṭvā ātmajam sthitam |
saṃsiddhaḥ pretya bhāvāya snehāt aṃgadam abravīt || 4-22-19
19. kaancaniim taam maalaam dattvaa = golden, that, pendant, having given; sthitam aatmajam ca dR^iSTvaa = available [nearby,] his son, also, on seeing; pretya bhaavaaya samsiddhaH = to lay down his life, resolved to, readying himself; vaalii snehaat angadam abraviit = Vali, affectionately, to Angada, spoke.
On giving away that golden pendant, and on seeing his son who is available nearby, readying himself towards his end that is setting in, Vali affectionately spoke to Angada. [4-22-19]
deśa kālau bhajasva adya kṣamamāṇaḥ priya apriye |
sukha duḥkha sahaḥ kāle sugrīva vaśago bhava || 4-22-20
20. adya = now [from now on]; priya a priye = pleasant, un, pleasant; kSamamaaNaH = while tolerating; desha kaalau bhajasva = of place, time, be observant of; kaale = according to time; sukha duHkha sahaH = mirth, misery, while enduring; sugriiva vasha gaH bhava = Sugreeva's, control, go into - abide by, you be.
"From now on, observing time and place you have to tolerate pain or pleasure, endure mirth or misery on your going under the control of Sugreeva. [4-22-20]
The vividness of the above parting message is: "On your going under the control of Sugreeva, whether his orders are pleasant or unpleasant to you, you have to execute them enduringly, for you have to conduct yourself according to time and place of your locus standi, and also you have to endure the mirth or misery caused at his behest... for you are no more independent from now on..."
yathā hi tvam mahābāho lālitaḥ satatam mayā |
na tathā vartamānam tvām sugrīvo bahu manyate || 4-22-21
21. mahaabaahuH = oh, dextrous Angada; tvam satatam mayaa yathaa = you, always, by me, as to how; laalitaH = you are nurtured - entertained; vartamaanam = conducting yourself; tathaa = like that - such a behaviour; tvaam sugriivaH na bahumanyate = you, Sugreeva, may not, approve of it.
"Oh dextrous Angada, as to how I have entertained you in whichever way you conducted yourself with me, Sugreeva may not approve of such a puerile behaviour of yours, if you resort to it. [4-22-21]
nā asya amitraiḥ gatam gaccheḥ mā śatrubhiḥ ariṃdama |
bhartuḥ artha paro dāntaḥ sugrīva vaśago bhava || 4-22-22
22. arindama = oh, enemy, destroyer; asya = his; a mitraiH = with un, friendly ones; gatam = going - associating; maa gacCheH = don't, get into; shatrubhiH maa = enemies, don't [come near]; bhartuH = lord's - Sugreeva's; artha paraH = in purposes, be interested in; daantaH = having self-control; sugriiva vashagaH bhava = in Sugreeva's, control, you shall be.
"Do not reach at his unfriendly ones, nor come near his enemies, oh, enemy-destroyer Angada, you shall be in the control of Sugreeva attending to the purposes of your lord with self-control. [4-22-22]
na ca atipraṇayaḥ kāryaḥ kartavyo apraṇayaḥ ca te |
ubhayam hi mahādoṣam tasmāt aṃtara dṛk bhava || 4-22-23
23. na ca ati praNayaH = not, also, excessive, affinity; te na kaaryaH = for you, not, to be done; a praNayaH ca = non, affinity, also, [na] kartavyaH = [not] to be done; ubhayam mahaa doSam = this pair, has a flaw; tasmaat antara dR^ik bhava = therefore, intermediary, in outlook, you be - you cultivate.
"Do not conduct yourself with excessive friendliness or unfriendliness, as this pair of opposites itself has a flaw, therefore you cultivate an intermediary outlook." Vali thus spoke to Angada. [4-22-23]
iti uktvā atha vivṛtta akṣaḥ śara saṃpīḍito bhṛśam |
vivṛtaiḥ daśanaiḥ bhīmaiḥ babhūva utkrānta jīvitaḥ || 4-22-24
24. bhR^isham shara sam piiDitaH = highly, by arrow, highly, tortured; iti uktvaa = thus, on saying; atha = thereafter; vi vR^itta akSaH = having rolled-up, eyes; vi vR^itaiH bhiimaiH dashanaiH = wide, opened [mouth hung open baring,] horrid, teeth; ut kraanta jiivitaH = took wings, who has his life - whose life took to flight; babhuuva = he became.
He who is highly tortured by the arrow of Rama spoke to Angada in that way, and afterwards his eyeballs rolled-up, mouth hung open baring his horrid teeth, and his life too took to flight from his body. [4-22-24]
om shantiH shantiH shantiH
tato vicukruśur tatra vānarā hata yūthapāḥ |
paridevayamānāḥ te sarve plavaga sattamāḥ || 4-22-25
25. tataH = then; plavaga sattamaaH = fly-jumpers, the best; sarve te vaanaraaH = all, those, monkeys; hata yuuthapaaH = those that have a dead, chief; paridevayamaanaaH = started to weep; tatra = in that matter of Vali's death; vi cukrushuH = loudly, squawked as a complaint.
Then, all those best monkeys avaialble there have started to weep when their monkey chief is dead, and for that matter they have loudly squawked at his death in this way. [4-22-25]
kiṣkindhā hi atha śūnyā ca svar gate vānareśvare |
udyānāni ca śūnyāni parvatāḥ kānāni ca || 4-22-26
hate plavaga śārdūle niṣ prabhā vānarāḥ kṛtāḥ |
26, 27a. vaanara iishvare svar gate = monkey's, lord, on going, to heaven; atha kiSkindhaa shuunyaa hi = Kishkindha, is now, empty - derelict, indeed; udyaanaani ca shuunyaani = gardens, also, empty; parvataaH kaanaani ca = mountains, forests, as well as [are void]; plavaga shaarduule hate = among fly-jumpers, tiger, when killed; vaanaraaH = monkeys; niS prabhaa kR^itaaH = without, brightness - lacklustre, they are made led into a lacklustre life.
"When the lord of monkeys departed to heaven Kishkindha is indeed rendered derelict, dreary are the gardens, deserted are the mountains and forests as well, and when the tiger among fly-jumpers is dead all the vanara-s are rendered up into a lacklustre life. [4-22-26, 27a]
yasya vegena mahatā kānanāni vanāni ca || 4-22-27
puṣpa ogheṇa anubaddhante kariṣyati tat adya kahaḥ |
27b, 28a. yasya mahataa vegena = whose, by great, rapidity - by impetus of it; kaananaani vanaani ca = in forests, in woodlands, also; puSpa ogheNa = flowers, by torrents of; anu baddhante = trailed after, bindingly - flowers followed and enwreathe him; tat = that [type of feat]; adya kaH kariSyati = now, who, can do - who has such impetus.
"And by the impetus of whose great rapidity flowers available in forests and woodlands used to shower on him in torrents and enwreathe him from behind, that Vali is no more, and now who has got such an impetus? [4-22-27b, 28a]
This verse also means: "He who has perfected the gardens and forests with full of flowers and thereby with fruits on which the monkeys subsist, and now who can make these areas so fructified to let all the monkeys thrive?"
This flowers following Vali - is the same situation with Hanuma when he jumps from Mt. Mahendra to Lanka. A volley of flowers shower on him owing to kick-start and follow him up to some distance into ocean, as though to worship him.
yena dattam mahat yuddham gandharvasya mahātmanaḥ || 4-22-28
golabhasya mahābāhuḥ daśa varṣāṇi paṃca ca |
na eva rātrau na divase tat yuddham upaśāmyati || 4-22-29
28b, 29. yena mahaatmanaH = by which, great souled one - Vali; mahaabaahuH golabhasya gandharvasya = great armed, Golabha's, to gandharva / celestial; dasha panca varSaaNi ca = ten, five, years, also [fifteen years]; mahat yuddham dattam = ferocious, fight - duel, is given; tat yuddham = that, fight; raatrau = in nights; na eva upa shaamyati = not, only, thus, ceased; divase na = in daytime, not.
"By which great-souled Vali a ferocious duel was given to the celestial, namely the great armed Golabha, which did not cease either in the daytime or night till Vali felled Golabha, that Vali is no more. [4-22-28b, 29]
This Sanskrit expression 'giving a duel' is the same that is available in English like - 'give me a duel.' etc.
tataḥ ṣoḍaśame varṣe golabho vinipātitaḥ |
tam hatvā durvinītim tu vālī daṃṣṭra karālavān |
sarvā abhayam karaḥ asmākam katham eṣa nipātitaḥ || 4-22-30
30. tataH tu = thereafter, but; SoDashame varSe = in sixteenth, year; golabhaH = Golabha is; vinipaatitaH [vi ni paatitaH = surely, down, felled] = unquestionably felled; danSTra karaalavaan = teeth, one with sawteeth, zigzagged teet; vaali = Vali; dur viniitim tu = evil, minded one is, but; tam hatvaa = him - that Golaka, on killing; asmaakam = for us; sarvaa a bhayam karaH = to all of us, no, fear, accorder; eSa vaalii = this, Vali; katham nipaatitaH = how, he is felled.
"Thereafter, in the sixteenth year Vali unquestionably felled Golabha, and on killing that evil-minded Golabha with his zigzag teeth Vali accorded fearlessness to all of us, how such a Vali is felled now?" Thus the monkeys raised hue and cry. [4-22-30]
hate tu vīre plavagādhipe tadā
plavaṃgamāḥ tatra na śarma lebhire |
vane carāḥ siṃha yute mahāvane
yathā hi gāvo nihate gavām patau || 4-22-31
31. simha yute mahaavane = lion, possessing with - in great forests a in a lion riddled forest,; gavaam patau nihate = cows, husbander - bull, while killed; vane caraaH gaavaH yathaa = in forest, moving, cows, as with; likewise; viire plavaga adhipe hate tu = brave one, monkeys', lord, when killed, but; tatra = in that matter [of Vali's death]; plavamgamaaH sharma na lebhire = fly-jumpers, quietude, not, obtained - went into a freneticness.
But when that fly-jumper's brave lord Vali is killed, those fly-jumpers have gone into a freneticness in that matter of Vali's killing, as with the cows becoming frenetic when their husbanding bull is killed while moving in a great forest that is riddled with a lion. [4-22-31]
tataḥ tu tārā vyasana arṇava plutā
mṛtasyā bhartur vadanam samīkṣya sā |
jagāma bhūmim parirabhya vālinam
mahā drumam chinnam iva āśritā latā || 4-22-32
32. tataH tu saa taaraa = then, but, that, Tara; vyasana arNava plutaa = affliction, ocean, whelmed under; mR^itasyaa bhartuH vadanam sam iikSya = dead, husband's, face, closely, on observing; Chinnam mahaa drumam aashritaa = hacked, giant, tree, hinging on; lataa iva = creeper plant, as with; vaalinam pari rabhya bhuumim jagaama = Vali, embraced, onto earth, gone - collapsed.
But then Tara, whelmed under a ocean called affliction closely observed her dead husband's face, embraced him and collapsed onto ground as with any creeper plant when the giant tree on which it is hinging is hacked down. [4-22-32]
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endnote
Thus Vali the bad monkey is dead. Even today we have the monkey menace, that too from bad monkeys. In Patiala's Motibagh Bir Zoo there is penitentiary for primates where all bad monkeys are jailed without parole, and there will be a signboard, asking visitor to not to go nearby the enclosure, because it will be dangerous. Each of its inmates is caught, even across Punjab and other places, when that monkey is destroying property, thieving and attacking people and creating havoc. Hence monkey menace is something different from monkey havoc. Throughout India we have monkey menace, which is very frequently beamed by Discovery and National Geography channels, but it is rarely said about bad monkeys. Killing a monkey, however bad it is, is a taboo and sustaining its havoc is an altogether unbearable affair. Now that the bad monkey of Ramayana is eliminated, search for Seetha is possible.
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iti vālmīki rāmāyaṇe ādi kāvye kiṣkindha kāṇḍe dvā viṃśaḥ sargaḥ
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© 2002, Desiraju Hanumanta Rao [Revised : June 04]