Introduction

Rama’s arrow hits Vali on chest and Vali fallen down. But Vali is not dead yet. When Rama and Lakshmana approach dying Vali, he questions the propriety of Rama in killing him. Vali’s questioning explicitly is straightforward befitting to the defeated mighty Vanara King. But implicitly, there are ancient commentaries that deduce many more meanings in picturising Vali as a devotee of Rama, who wanted to die at the hand of Rama, like Viraadha and others, as a means of salvation.

Verse 1

ततः शरेण अभिहतो रामेण रण कर्कशः |
पपात सहसा वाली निकृत्तैव पादपः || ४-१७-१

When Rama’s arrow hit him then Vali, the scourger in war, suddenly fell down like a hewed down tree. [4-17-1]

1. tataH = then; raNa karkashaH vaalii = in war, scourger, Vali; raameNa shareNa abhi hataH = by Rama , by his arrow, completely hit; nikR^itta paadapaH iva = whittled down, tree, as with; sahasaa papaata = suddenly, fell down.

Verse 2

स भूमौ न्यस्त सर्वांगः तप्त कांचन भूषणः |
अपतत् देव राजस्य मुक्त रश्मिर् इव ध्वजः || ४-१७-२

He who glittered with pure golden ornaments, that Vali fell down on earth while all of his limbs sank to dust, like the flag of Indra when released from its ropes. [4-17-2]

2. tapta kaancana bhuuSaNaH = one with melted, golden, ornaments [who glittered]; saH = he that Vali; mukta rashmiH = on release, of ropes; deva raajasya dhvajaH iva = god’s, king’s [Indra’s,] ensign, like; bhuumau nyasta sarva angaH = he, on earth [into dust,] kept [sank,] all, body-parts; a patat = fell down.

Verse 3

अस्मिन् निपतिते भूमौ हरि ऋषाणाम् गणेश्वरे |
नष्ट चन्द्रम् इव व्योम न व्यराजत मेदिनी || ४-१७-३

On the fall of that lord of hosts of monkeys and bears onto earth, unilluminated is the earth like the welkin that has forsooth lost its moon. [4-17-3]

3. hari R^ikSaaNaam gaNa iishvare = for monkeys, for bears, hosts of, lord’s; asmin bhuumau nipatite = on his, on earth, when fell; medinii = earth; naSTa candram vyoma iva = lost, moon, welkin, like; na vyaraajata [vi a raajata] = not, forsooth, illuminated.

Verse 4

भूमौ निपतितस्य अपि तस्य देहम् महात्मनः |
न श्रीर् जहाति न प्राणा न तेजो न पराक्रमः || ४-१७-४

Though that great souled Vali fell onto earth, neither his brilliance, nor lives, nor resplendence, nor his bravery are unfettering from his body. [4-17-4]

4. bhuumau nipatitasya api = on earth, fallen, though; mahaatmanaH tasya deham = of great-soul one, his, from body; shriiH na jahaati = brilliance, not, leaving – unfettering; praaNaa na = lives, neither; tejaH na = resplendence, neither; paraakramaH na = bravery, neither.

Verse 5

शक्र दत्ता वरा माला कान्चनी रत्न भूषिता |
दधार हरि मुख्यस्य प्राणान् तेजः श्रियम् च सा || ४-१७-५

That superb and gem-studded golden pendent given by Indra sustained that monkey chief’s lives, resplendence and brilliance. [4-17-5]

5. shakra dattaa = by Indra, given; kaancanii ratna bhuuSitaa = golden, gem, studded; varaa = superb one; saa maalaa = that, chest pendant; hari mukhyasya = monkey, chief’s; praaNaan tejaH shriyam ca = lives, resplendence, brilliance, also; dadhaara = sustained.

Verse 6

स तया मालया वीरो हैमया हरियूथपः |
संध्यानुगत पर्यन्तः पयोधर इव अभवत् || ४-१७-६

By still wearing that golden chest-pendant around his neck, that brave general of monkeys Vali appeared like a black-cloud smeared with the colour of golden sunset all around its edges. [4-17-6]

6. viiraH saH hari yuuthapaH = brave one, he that Vali, monkeys, general of; haimayaa tayaa maalayaa = golden one, by that [by wearing it,] pendant; sandhya anugata = colour of sunset, traced with – smeared with; pari antaH = all, around edges; payaH dhara iva abhavat = water, bearing [black-cloud,] like, he became [appeared to be.]

Verse 7

तस्य माला च देहः च मर्मघाती च यः शरः |
त्रिधा इव रचिता लक्ष्मीः पतितस्य अपि शोभते || ४-१७-७

Even though Vali has fallen on ground his splendour is as though refulgent devising itself into three aspects, namely by his body, chest-pendant, and the arrow of Rama, which arrow is given to strike the crucial body parts alone, and which is still stuck in Vali’s chest. [4-17-7]

7. patitasya api = fallen one, though; tasya maalaa ca dehaH ca = his, chest-plate, also, body, also; marma ghaatii yaH sharaH = crucial-organ [heart in chest,] striking, which, arrow is; along with it; tridhaa racitaa lakSmiiH iva = in three ways, written [crafted, devising,] splendour, as though; shobhate = effulgent.

Verse 8

तत् अस्त्रम् तस्य वीरस्य स्वर्ग मार्ग प्रभावनम् |
राम बाणासन क्षिप्तम् आवहत् परमाम् गतिम् || ४-१७-८

That arrow which effectuates the pathway to heaven, now discharged from the bow of Rama has brought forth that redemption to brave Vali . [4-17-8]

8. svarga maarga prabhaavanam = to heaven, pathway, effectuating; raama baaNa aasana kSiptam = Rama’s, arrow’s, seat [bowstring,] discharged from; tat astram = that, arrow; tasya viirasya = for that, brave one Vali; paramaam gatim aa vahat = ultimate, course – redemption, brought forth.

Verse 9, 10, 11 & 12a

तम् तथा पतितम् संख्ये गत अर्चिषम् इव अनलम् |
ययातिम् इव पुण्यान्ते देव लोकात् परिच्युतम् || ४-१७-९
आदित्यम् इव कालेन युगान्ते भुवि पातितम् |
महेन्द्रम् इव दुर्धर्षम् उपेन्द्रम् इव दुस्सहम् || ४-१७-१०
महेन्द्र पुत्रम् पतितम् वालिनम् हेम मालिनम् |
व्यूढ उरस्कम् महाबाहुम् दीप्तास्यम् हरि लोचनम् || ४-१७-११
लक्ष्मण अनुचरो रामो ददर्श उपससर्प च |

Then on seeing him who has fallen in war, the one with golden pendant, enormously chested, mightily armed, face golden, eye greenish, but who is like a fire extinct of its flame; who is like Indra in unassailability and like Upendra in indomitability; and who like Yayaati who has fallen from heaven, as well like the sun who falls onto earth from solar orbit when Time-ender flings him at the end of era; such as he is, on seeing that son of Indra, who forsooth has fallen, Rama neared him followed by Lakshmana. [4-17-9, 10, 11, 12a]

9, 10, 11, 12a. sankhye tathaa patitam = in war, thus, fallen; gata arciSam analam iva = extinct, flames, fire, as with; puNya ante = at merit’s, end; deva lokaat paricyutam = from god’s, world, fallen; yayaatim iva = [who is] Yayaati, like; aadityam kaalena iva = Sun, by Time-ender, like; yuga ante bhuvi paatitam = at era, end, on earth, flung; mahendram iva durdharSam = Indra, like, unassailable; upendram iva dussaham = Upendra, like, intolerable [in war]; mahendra putram = Indra’s, son – at Vali; hema maalinam = one with golden, pendent; vyuuDha uraskam = enormous, chested; mahaa baahum = having mightily, arms; diipta asyam = glowing, faced one; hari locanam = green, eyed one; tam vaalinam = him, to that Vali; lakSmaNa anucaraH raamaH = Lakshmana, following, Rama; patitam = as has fallen; dadarsha upasasarpa ca = seen, and neared, also.

Verse 12b & 13

तम् तथा पतितम् वीरम् गत अर्चिष्मतम् इव अनलम् || ४-१७-१२
बहुमान्य च तम् वीरम् वीक्षमाणम् शनैरिव |
उपयातौ महावीर्यौ भ्रातरौ राम लक्ष्मणौ || ४-१७-१३

On seeing the brave Vali fallen like that, who by now is like fire with extinguished tongues of flames, and who is seeing droopily, those two valiant brothers, Rama and Lakshmana, neared him with due honour. [4-17-12b, 13]

12b, 13. tam viiram = him, brave one, Vali; tathaa patitam = like that, fallen; gata arciSmatam analam iva = extinguished, tongues of flame, fire, like; shanaiH iva viikshamaaNam = slowly – droopily, thus, who is seeing; tam viiram = him that brave one; bahumaanya = honouring him; mahaa viiryau bhraatarau = great, valiant, brothers; raama lakshmaNau = Rama , Lakshmana; upayaatau = neared him.

Verse 14 & 15

तम् दृष्ट्वा राघवम् वाली लक्ष्मणम् च महाबलम् |
अब्रवीत् परुषम् वाक्यम् प्रश्रितम् धर्म संहितम् || ४-१७-१४
स भूमौ अल्पतेजोसुः निहतो नष्ट चेतनः |
अर्थ सहितया वाचा गर्वितम् रण गर्वितम् || ४-१७-१५

On seeing Rama and the great mighty Lakshmana as well, he who fell to ground flatly hurt by arrow, and whose energy and lives are trifling and vigour trivialised thereby, that Vali spoke these sarcastic words in his proper pride to Rama, who is taking pride in this conflict as a victor, which words at the same time have meaning, politeness, and self-righteousness. [4-17-14, 15]

14. ni hata = flatly, hurt; alpa tejosuH = with trifling, energy and lives; naSTa cetanaH = trivialised, vigour; bhuumau = who is on earth [fallen to earth]; saH vaalii = he that, Vali; raNa garvitam = [to Rama who in this] conflict, taking pride [of victory]; tam raaghavam = him, at Raghava; mahaa balam lakSmaNam ca = at greatly, mighty, Lakshmana, also; dR^iSTvaa = having seen; artha sahitayaa vaacaa = meaning, containing, with words – with meaningful words; paruSam = sarcastic; prashritam = with politeness; dharma samhitam = rightness, abiding with – self-righteous; vaakyam = sentence, words; garvitam = in proper pride [in self-respect]; abraviit = spoke.

Verse 16

त्वम् नराधिपतेः पुत्रः प्रथितः प्रिय दर्शनः |
पराङ्मुख वधम् कृत्वा को अत्र प्राप्तः त्वया गुणः |
यदहम् युद्ध सम्रब्धः त्वत् कृते निधनम् गतः || ४-१७-१६

“You are a renowned prince with pleasing looks.. but, which kind of death I am getting now, that too when I was in the commotion of conflict with another, alas, that ignoble death is owing to you, and what merit is achieved by you in this undertaking of yours to kill someone who is facing away from you… [4-17-16]

16. tvam nara adhipateH putraH = you are, people’s, king’s, son; prathitaH = renowned one; priya darshanaH = with pleasing looks; yuddha samrabdhaH = conflict, one who is in commotion of; aham = I; tvat kR^ite = by you, done – owing to you; yat nidhanam gataH = which [kind of death, ignoble death,] demise, I went – I got death; paraa~Nmukha vadham kR^itvaa = one facing away [from you,] killing him, on undertaking; atra = in this [matter]; kaH guNaH tvayaa praaptaH = what, merit, by you, achieved.

Verse 17 & 18

कुलीनः सत्त्व संपन्नः तेजस्वी चरितव्रतः |
रामः करुणवेदी च प्रजानाम् च हितेरतः || ४-१७-१७
सानुक्रोशो महोत्साहः समयज्ञो दृढव्रतः |
इति एतत् सर्व भूतानि कथयन्ति यशो भुवि || ४-१७-१८

“Rama is high-born, they say, gifted with mightiness, resplendent, pursuer of vows, mindful of mercy, delighter in people’s welfare, sympathetic, greatly enthusiastic and assertively committed in doing good deeds, knower of time-and-action, all these living-beings on earth are thus relating your renown, aren’t they. [4-17-17, 18]

17. raamaH = Rama is; [said to be]; kuliinaH = high-born; sattva sampannaH = mightiness, gifted with; tejasvii = resplendent; carita vrataH = pursuer, of vows; karuNa vedii ca = mercy, mindful of, also; prajaanaam hite rataH ca = people’s, welfare, delighted in, also; saanukroshaH = sympathetic; mahaa utsaahaH = greatly, enthusiastic [in good deeds]; samaya j~naH = time, knower of – knower of timely action; dR^iDha vrataH = assertively, committed; iti = thus; etat = all these; [te = your]; yashaH = [your] renown; sarva bhuutaani bhuvi kathayanti = all, living beings, on earth, are relating.

Verse 19

दमः शमः क्षमा धर्मो धृति सत्यम् पराक्रमः |
पर्थिवानाम् गुणा राजन् दण्डः च अपकारिषु || १-१७-१९

“To be able to control senses and will, forgiveness, conscientiousness, resoluteness, truthfulness, and adventurousness, oh, king, are the aptitudes of a king, and even punishing the wrongdoers, too. [4-17-19]

19. raajan = oh, king; damaH = controlling senses; shamaH = controlling [manas] will; kshamaa = forgiveness; dharmaH dhR^iti satyam = conscientiousness, resoluteness, truthfulness; para aakramaH = adventurousness; apakaariSu daNDaH ca = wrongdoers, punishing of, also; parthivaanaam guNaa = for kings, aptitudes.

Verse 20

तान् गुणान् संप्रधार्य अहम् अग्र्यम् च अभिजनम् तव |
तारया प्रतिषिद्धो अपि सुग्रीवेण समागतः || १-१७-२०

“Concluding that those kingly characteristics will be obtainable in you, and even judging by the noble dynasty of yours, I have confronted Sugreeva though Tara dissuaded me. [4-17-20]

20. aham = I; taan guNaan = those, [kingly] characteristics [will be obtainable in you]; tava agryam abhijanam ca = of your, noble, dynasty, also [judging by your dynasty]; sampradhaarya = concluding from [them]; taarayaa pratiSiddhaH api = by Tara, dissuaded, even though; sugriiveNa samaagataH = with Sugreeva, confronted.

Verse 21

न माम् अन्येन संरब्धम् प्रमत्तम् वेद्धुम् अर्हसि |
इति मे बुद्धिर् उत्पन्ना बभूव अदर्शने तव || १-१७-२१

“When you have not appeared before me when I confronted Sugreeva my concept was, ‘it will be inapt of Rama to hurt me while I am combating with another combatant, besides, when I will be unvigilant in that fight…’ [4-17-21]

21. tava = your; a darshane = by non, appearance; anyena samrabdham = with another, combating; pramattam = unvigilant one; maam = me; veddhum [ katham] na arhasi = to wound [to hurt,] [how] not, apt of him; iti me buddhiH utpannaa babhuuva = thus, my, concept, came up, became.

Verse 22

न त्वाम् विनिहत आत्मानम् धर्म ध्वजम् अधार्मिकम् |
जाने पाप समाचारम् तृणैः कूपम् इव आवृतम् || १-१७-२२

“Not known that your soul is put to death, not known that you are the unrighteous flag bearer of righteousness, to me not known that you are insidious like straw covered well. [4-17-22]

22. na jaane tvaam = not, known, you; vinihataaatmaanam [vi ni hata aatmaanam] = completely, down, trodden, minded – one who killed one’s own soul];] na jaane tvaam = not, known, you]; dharma dhvajam a dhaarmikam = virtue, flag-bearer, un, virtuous one; paapa sam aacaaram = of evil, conduct – devious; na jaane = not, known; tR^iNaiH aavR^itam kuupam iva = with straw, covered, water-well, like.

Verse 23

सताम् वेष धरम् पापम् प्रच्छन्नम् इव पावकम् |
न अहम् त्वाम् अभिजानामि धर्म छद्माभि संवृतम् || १-१७-२३

“I have no knowledge that you are a sinner, one in the garb of a benign soul, and explicitly mantled under the garb of probity like ash covered fire. [4-17-23]

23. sataam veSa dharam = benign-soul’s, outfit, wearing; paapam = sinner; pracChannam paavakam iva = [ash] covered, fire, like; dharma Chadma abhi samvR^itam = probity, garb, explicitly mantled with; tvaam aham na abhijaanaami = you, I, not, have known.

Verse 24 & 25

विषये वा पुरे वा ते यदा पापम् करोमि अहम् |
न च त्वाम् अवजाने अहं कस्मात् त्वम् हंसि अकिल्बिषम् || १-१७-२४
फल मूल अशनम् नित्यम् वानरम् वन गोचरम् |
माम् इह अप्रतियुध्यन्तम् अन्येन च समागतम् || १-१७-२५

“I am non-guilty as I have not committed any misdeed either in your country or in your city, nor I have taunted you; I am a vanara subsisting on fruits and tubers and always moving in forests alone; such as I am, what made you to torture me when I was not combating with you en face, furthermore, when I was involved with another? [4-17-24, 25]

24, 25. aham = I; yadaa = when [by the reason of]; te viSaye vaa pure vaa = I your, country, or, city, or; paapam na karomi = sin – misdeed, not, I did; tvaam = you; na ca avajaane = not, also, taunted; [for that reason I am]; a kilbiSam = non, guilty; nityam = always; phala muula ashanam = fruits, tuber, eater; vana gocaram = in forest, mover; vaanaram = Vaanara; iha = now; a prati yudhyantam = not, countering [you, not en face] while combating; anyena samaagatam ca = with another, involved, furthermore; maam tvam kasmaat hamsi = me, you, what for, torturing.

Verse 26

त्वम् नराधिपतेः पुत्रः प्रतीतः प्रियदर्शनः |
लिन्गम् अपि अस्ति ते राजन् दृश्यते धर्म सम्हितम् || १-१७-२६

“You are renowned to be a prince with charming looks, oh, king, and indications agreeable to rectitude are also appearing on your body. [4-17-26]

26. tvam priya darshanaH = you are, pleasing, in your looks; nara adhipateH putraH = humans, lord’s, son – prince; pratiitaH = [thus you are] renowned; raajan = oh, king; te dharma samhitam = in you, rectitude, agreeable with; lingam api asti = indication, even, to be there; dR^ishyate = appearing.

Verse 27

कः क्षत्रिय कुलेजातः श्रुतवान् नष्टसंशयः |
धर्म लिंग प्रतिच्छन्नः क्रूरम् कर्म समाचरेत् || १-१७-२७

“Will anybody born in Kshatriya’s family, a learned one in Veda-s, thereby who is rid of ambiguities with respect to right and wrong, and who is cloaked in an air of probity, execute such a ruthless deed like this? [4-17-27]

27. kSatriya kule jaataH = in Kshatriya, family, one born in; shrutavaan = well-heard [one learned in Veda-s]; naSTa samshayaH = rid of, ambiguities [of right and wrong]; dharma linga praticChannaH = probity, air of, cloaked in; kaH = who [will anybody]; kruuram karma samaacaret = ruthless, deed [like this one, killing me,] executes.

Verse 28

राम राघव कुले जातो धर्मवान् इति विश्रुतः |
अभव्यो भव्य रूपेण किम् अर्थम् परिधावसे || १-१७-२८

“Though born in Raghava’s dynasty and renowned as a moralist you are actually amoral, and for what purpose you run around with this moral aspect? [4-17-28]

28. raama = oh Rama; raaghava kule jaataH = in Raghava, dynasty, born; dharmavaan iti vishrutaH = moralist, thus, renowned; such as you are, you are actually; a bhavyaH = while being amoral; bhavya ruupeNa = in moral, aspect; kim artham pari dhaavase = for what, purpose, you run after – run around.

Verse 29

साम दानम् क्षमा धर्मः सत्यम् धृति पराक्रमौ |
पार्थिवानाम् गुणा राजन् दण्डः च अपि अपकारिषु || १-१७-२९

“Influencing, largesse, forbearance, probity, candour, and conquering are the attributes of the kings, oh, king, and even punishing the wrongdoers. [4-17-29]

29. raajan = oh, king; saama daanam kSamaa dharmaH satyam = influencing, largesse, forbearance, probity; dhR^iti paraakramau = candour, conquering; apakaariSu daNDaH api ca = wrong, doers, punishing, also, even; paarthivaanaam guNaa = king’s, aptitudes.

Verse 30

वयम् वनचरा राम मृगा मूल फल अशनाः |
एषा प्रकृतिर् अस्माकम् पुरुषः त्वम् नरेश्वरः || १-१७-३०

“We as animals live in forests while you are city dwellers, we live by eating fruits and tubers while you enjoy feasts and banquets, our nature is such to kill and get killed, thus you and me have no correlation. And you, even if you are a man and a prince for humans, you resorted to this animalistic way of killing me lying in the wait, thus your action is worse than that of an animal, if not subhuman or un-princely. [4-17-30]

30. raama = oh, Rama; vayam muula phala ashanaaH = we, tubers, fruit, eaters; vanacaraa mR^igaaH = forest, moving, animals; eSaa asmaakam prakR^itiH = this is, our, nature; tvam nara iishvaraH puruSaH = you are, human’s, king, a man; the following gist is expanded.

Verse 31

भूमिर् हिरण्यम् रूपम् च निग्रहे कारणानि च |
तत्र कः ते वने लोभो मदीयेषु फलेषु वा || १-१७-३१

“Territory, gold, and silver will be the causes while counteracting somebody, in that case, by what you are decoyed into these forests of mine or in the fruits of mine. [4-17-31]

31. nigrahe = to hold back [to counteract somebody]; bhuumiH hiraNyam ruupam ca = territory, gold, silver, also; kaaraNaani ca = causes, also; tatra = in that case; te = to you; vane = in forest; madiiyeSu phaleSu vaa = mine, in fruits, either; kaH lobhaH = what is, decoy.

Verse 32

नयः च विनयः च उभौ निग्रह अनुग्रहौ अपि |
राज वृत्तिर् असंकीर्णा न नृपाः काम वृत्तयः || १-१७-३२

“In the pairs of propriety and compliance, punishment and pardoning, no admixture is exercised in kingcraft, for the kings do not conduct themselves volitionally. [4-17-32]

32. nayaH ca vinayaH ca = in propriety, also, in compliance, also,; nigraha anugrahau = in punishment, in pardoning; ubhau api = both [in the pair,] even; a samkiirNaa = without, admixture; raaja vR^ittiH = king’s, craft; nR^ipaaH kaama vR^ittayaH na = kings, volitionally, conduct themselves, they do not.

Verse 33

त्वम् तु काम प्रधानः च कोपनः च अनवस्थितः |
राज वृत्तेषु संकीर्णः शरासन परायणः || १-१७-३३

“But, to you your self-interests are primary, and you are a wrathful, capricious, contriver of kingcraft, and an impetuous shooting-happy archer. [4-17-33]

33. tvam tu = you, but; kaama pradhaanaH ca = [achievement of your own] desire, is primary to you [self-interested]; kopanaH ca = wrathful one, also; an avasthitaH = inconstant, capricious; raaja vR^itteSu samkiirNaH = in king’s, duties, concocting – contriver of kingcraft; shara aasana paraayaNaH = arrow, seating [on the taut of bowstring,] engaged in, [shooting-happy archer.]

Verse 34

न ते अस्ति अपचितिः धर्मे न अर्थे बुद्धिर् अवस्थिता |
इन्द्रियैः काम वृत्तः सन् कृष्यसे मनुजेश्वर || १-१७-३४

“Oh, king, you have no devotion to probity, nor your mind is firm about material gains, but as a free-willed one you are distracted by senses. [4-17-34]

34. manuja iishvara = oh, people’s, lord; te = to you; dharma = in probity; apacitiH = devotion; na asti = is not, there; buddhiH arthe na avasthitaa = [your] intellect, in material gains, not, firm; kaama vR^ittaH san = by wishes, operating [free willed,] as you are; indriyaiH kR^iSyase = by senses, being drawn [distracted.]

Verse 35

हत्वा बाणेन काकुत्स्थ माम् इह अनपराधिनम् |
किम् वक्ष्यसि सताम् मध्ये कर्म कृत्वा जुगुप्सितम् || १-१७-३५

“How you are answerable to gentlemen, Rama, when you have done this detestable deed of killing an unoffending one like me with your arrow? [4-17-35]

35. kaakutstha = oh, Rama; an aparaadhinam = un, offending one; maam iha baaNena hatvaa = me, now, by arrow, on killing; jugupsitam karma kR^itvaa = detestable, deed, on doing; sataam madhye kim vakSyasi = gentlemen, amongst, what, you will tell – how you are answerable.

Verse 36

राजहा ब्रह्महा गोघ्नः चोरः प्राणिवधे रतः |
नास्तिकः परिवेत्ता च सर्वे निरय गामिनः || १-१७-३६

“A regicide, a Brahman-cide, a cow-slayer, a thief, an inveterate killer, an atheist, and an younger brother who marries before his elder, all of them will go to hell. [4-17-36]

36. raaja haa = king, slayer [regicide]; brahma haa = Brahman, slayer of; go ghnaH = cow, slayer of; praaNi vadhe rataH = beings, in killing, one engaged in – an inveterate killer; choraH = thief; naastikaH = atheist; parivettaa ca = who marries before the marriage of his elder brother; sarve niraya gaaminaH = all, hell, goers.

Verse 38

अधार्यम् चर्म मे सद्भी रोमाणि अस्थि च वर्जितम् |
अभक्ष्याणि च मांसानि त्वत् विधैः धर्मचारिभिः || १-१७-३८

“My skin is unwearable, holy people forbid my hair and bones, and uneatable is my meat for your kind of reputable people. [4-17-38]

38. me carma a dhaaryam = my, skin is, un, wearable; romaaNi asthi ca = hair, bones, too; sadbhii varjitam = by holy people, discarded – forbidden; tvat vidhaiH dharma caaribhiH = your, kind of, by virtue, pursuers – reputable people; maamsaani a bhakSyaaNi ca = meat, un, eatable, also.

Verse 37

सूचकः च कदर्यः च मित्र्घ्नो गुरुतल्पगः |
लोकं पापात्मानम् एते गच्छन्ते न अत्र संशयः || १-१७-३७

“A slander-monger, skinflint, friend-killer and one who makes love with his teacher’s wife, they all go to the worlds of evil-souls, no doubt about it. [4-17-37]

37. suucakaH ca kadaryaH ca = slander-monger, also, skinflint; mitra ghnaH = friend, killer; guru talpa gaH = with teacher’s, bed, enterer [ love-maker with teacher’s wife]; ete = these; paapa aatmaanam lokam gacChante = of evil, souled ones, to worlds, they go; na atra samshayaH = not, there, doubt.

Verse 38

अधार्यम् चर्म मे सद्भी रोमाणि अस्थि च वर्जितम् |
अभक्ष्याणि च मांसानि त्वत् विधैः धर्मचारिभिः || १-१७-३८

“My skin is unwearable, holy people forbid my hair and bones, and uneatable is my meat for your kind of reputable people. [4-17-38]

38. me carma a dhaaryam = my, skin is, un, wearable; romaaNi asthi ca = hair, bones, too; sadbhii varjitam = by holy people, discarded – forbidden; tvat vidhaiH dharma caaribhiH = your, kind of, by virtue, pursuers – reputable people; maamsaani a bhakSyaaNi ca = meat, un, eatable, also.

Verse 39

पंच पंच नखा भक्ष्या ब्रह्म क्षत्रेण राघव |
शल्यकः श्वाविधो गोधा शशः कूर्मः च पंचमः || १-१७-३९

“Raghava, five kinds of five-nailed animals, viz., a kind of wild rodent, a kind of wild-boar, a kind of lizard, a hare and fifthly the turtle are edible for Brahmans and Kshatriya-s. [4-17-39]

39. raaghava = oh, Raghava; brahma kSatreNa = by Brahmans, Kshatriya-s; shalyakaH = a wild-rodent with defensive quills; shvaavidhaH = a kind of boar that kills dogs, wolves etc; godhaa = a lizard with unimaginable grip; shashaH = hare; pancamaH kuurmaH ca = fifthly, tortoise, also; panca = five [kinds of]; panca nakhaa = five nailed animals; bhakSyaa = are edible.

Verse 40

चर्म च अस्थि च मे राजन् न स्पृशन्ति मनीषिणः |
अभक्ष्याणि च मांसानि सो अहम् पंच नखो हतः || १-१७-४०

“Sensible people will not touch my skin and bones, oh, king, nor meats from my body are to be eaten, such as I am, a five-nailed animal, I am killed. [4-17-40]

40. raajan = oh, king; maniiSiNaH = sensible people; me carma ca asthi ca = my, skin, also, bones, also; na spR^ishanti = will not, touch; maamsaani ca = meats, also a bhakSyaaNi = not, to be eaten; panca nakhaH = five, nailed one; saH aham hataH = such as I am, I am killed.

Verse 41

तारया वाक्यम् उक्तो अहम् सत्यम् सर्वज्ञया हितम् |
तद् अतिक्रम्य मोहेन कालस्य वशम् आगतः || १-१७-४१

“Though Tara appraised me with truthful and favourable words, I just disregarded her advise owing to my own delusion, and gone into the control of Time. [4-17-41]

41. sarvaj~nayaa taarayaa = by all-knowing, Tara; aham satyam hitam vaakyam uktaH = I am, truthful, favourable, words, said – appraised; mohena = with delusion; tat = that advise; ati kramya = on over stepping – disregarding; kaalasya vasham aagataH = under Time’s, control, I have gone in.

Verse 42

त्वया नाथेन काकुत्स्थ न सनाथा वसुंधरा |
प्रमदा शील संपूर्णा पति एव च विधर्मिणा || १-१७-४२

“With you as her espouser the Earth is not with a correct spouse, as with any lady who is with full-fledged chastity, but with a husband who is without rectitude. [4-17-42]

42. kaakutstha = oh, Rama; vasumdharaa naathena tvayaa = earth, by husband, by you – you as her husband; shiila sampuurNaa pramadaa = with chastity, endowed, lady – as with; vi dharmiNaa pati iva = without, rectitude, husband, as with; na sa naathaa = not, with spouse.

Verse 43

शठो नैकृतिकः क्षुद्रो मिथ्या प्रश्रित मानसः |
कथम् दशरथेन त्वम् जातः पापो महात्मना || १-१७-४३

“How are you borne to that great-souled Dasharatha when you are artful, felonious, knavish, disposed to a false modesty subconsciously, and an evildoer? [4-17-43]

43. shaThaH naikR^itikaH kSudraH = artful, felonious, knavish; mithyaa prashrita maanasaH = falsely, modest, at mind – subconsciously; paapaH = evil-minded; katham = how; tvam mahaatmanaa dasharathena jaataH = you are, by great-souled, Dasharatha, given birth.

Verse 44

छिन्न चारित्र्य कक्ष्येण सताम् धर्म अतिवर्तिना |
त्यक्त धर्म अंकुशेन अहम् निहतो राम हस्तिना || १-१७-४४

“I am killed by an elephant called Rama that snapped off its girdle-cord called tradition, that infringed the conventions of righteous people, and that discarded the goad called virtue. [4-17-44]

44. Chinna caaritrya kakSyeNa = one who snapped, tradition’s, girdle-cord; sataam dharma ati vartinaa = righteous people’s, conventions, over, stepping – infringed; tyakta dharma ankushena = discarded, virtue’s, goad; raama hastinaa = by Rama, [named] elephant; aham nihataH = I am, killed.

Verse 45

अशुभम् च अपि अयुक्तम् च सताम् च एव विगर्हितम् |
वक्ष्यसे च ईदृशम् कृत्वा सद्भिः सह समागतः || १-१७-४५

“On accomplishing this sort of unpropitious, unjustified killing, which is condemned by the righteous people, what can you say when you meet the godly men? [4-17-45]

45. a shubham a yuktam ca = un, propitious, un, justified; sataam ca eva vi garhitam = by righteous people, also, thus, condemned; iidR^isham kR^itvaa = this sort of deed – killing, on accomplishing; sadbhiH saha samaagataH = godly men, with, on meeting; [kim = what]; vakshyase = you can say.

Verse 46

उदासीनेषु यो अस्मासु विक्रमो अयम् प्रकाशितः |
अपकारिषु ते राम न एवम् पश्यामि विक्रमम् || १-१७-४६

“The valour that which is displayed on the unprejudiced few like us, oh, Rama, I do not see that sort of valour is shown by you in respect of your enemies. [4-17-46]

46. raama = oh, Rama; udaasiineSu asmaasu = unprejudiced ones, in respect of us; yaH ayam vikramaH prakaashitaH = which, this kind of, valour, shown; evam vikramam = such a, valour; te apakaariSu = in respect of your, evil doers [enemies like Ravana];; na pashyaami = not, I see.

Verse 47

दृश्यमानः तु युध्येथा मया युधि नृपात्मज |
अद्य वैवस्वतम् देवम् पश्येः त्वम् निहतो मया || १-१७-४७

“Had you been in combat with me en face oh, prince, you would have been killed by me and by now you would have seen the death-god Yama. [4-17-47]

47. nR^ipa aatmaja = oh, king’s, son; yudhi dR^ishyamaanaH = in war, while you are being seen – confronting me; mayaa yudhyethaa = with me, if you have combated; mayaa nihataH = by me, killed; adya tvam vaivasvatam devam pashyeH = by now, you, Yama, god, would have seen.

Verse 48

त्वया अदृश्येन तु रणे निहतो अहम् दुरासदः |
प्रसुप्तः पन्नगेन इव नरः पाप वशम् गतः || १-१७-४८

“An unassailable one, such as I am, I am killed by you while you remained invisible on the field of fight, as with a sinner bitten by a snake while he is asleep. [4-17-48]

48. duraasadaH aham = unassailable one, that is what I am; raNe a dR^ishyena tvayaa = in fight, un, seen – invisible one, by you; paapa [paana] vasham gataH = sin [drunkenness,] control, going into; prasuptaH naraH = well slept, man; pannagena iva = by a snake, like; nihataH = killed.

Verse 49 & 50

सुग्रीव प्रिय कामेन यद् अहम् निहतः त्वया |
माम् एव यदि पूर्वम् त्वम् एतद् अर्थम् अचोदयः |
मैथिलिम् अहम् एक आह्ना तव च आनीतवान् भवेः || १-१७-४९
राक्षसम् च दुरात्मानाम् तव भार्य अपहारिणम् |
कण्ठे बद्ध्वा प्रदद्याम् ते अनिहतम् रावणम् रणे || ३-१७-५०

“For which purpose I am killed, intending to do good to Sugreeva is incidental to it, you should have assigned me for that purpose in the first instance itself, and I would have brought that evil-minded demon Ravana, the abductor of your wife in one day, that too without killing him in any fight, but by fastening him by neck, and I would have presented Maithili to you. [3-17-49, 50]

49. sugriiva priya kaamena eva = Sugreeva, good, intending to do, only; tvayaa aham = by you, I am; yat = for which purpose; nihataH = killed; tvam etat artham = you, for that, reason; puurvam maam eva acodayaH yadi = earlier, me, only, should have prayed, if – if you have assigned me alone, earlier; aham eka aahnaa = I, in one, day; tava bhaarya apahaariNam = your, wife, abductor; duraatmaanaam = evil-minded one; raakshasam raavaNam = demon, Ravana would have been; raNe a nihatam = in fight, without, being killed; kaNThe baddhvaa = by neck, fastening; te pradadyaam = to you, would have given; maithilim ca aaniitavaan bhaveH = Maithili, also, is brought, she would have been.

Verse 51

न्यस्ताम् सागर तोये वा पाताले वा अपि मैथिलीम् |
आनयेयम् तव आदेशात् श्वेताम् अश्वतरीम् इव || ४-१७-५१

“I would have brought Maithili at your order even if she is lodged in oceanic waters or in nether worlds, as with the White Horse of Vedic lore. [4-17-51]

51. saagara toye vaa = in ocean, water, either; paataale vaa api = in netherworld, or, even; nyastaam maithiliim = lodged, Maithili; tava aadeshaat = by your, order; shvetaam ashvatariim iva = as White, Horse, like; aanayeyam = I would have brought.

Verse 52

युक्तम् यत् प्रप्नुयात् राज्यम् सुग्रीवः स्वर् गते मयि |
अयुक्तम् यद् अधर्मेण त्वया अहम् निहतो रणे || ४-१७-५२

“The fact of Sugreeva’s getting the kingdom after my going to heaven is proper, but the fact of your killing me in war, unrighteously, is improper. [4-17-52]

52. mayi svar gate = me, heavens, on going; sugiivaH [raajyam] praapnuyaat iti yat = Sugreeva, [kingdom,] will get, thus, that which [fact is]; yukata = is proper; aham raNe tvayaa = I am, in war, by you; a dharmeNa nihata iti yat = un, righteously, killed, thus, that which; a yukatam = is improper.

Verse 53

कामम् एवम् विधम् लोकः कालेन विनियुज्यते |
क्षमम् चेत् भवता प्राप्तम् उत्तरम् साधु चिंत्यताम् || ४-१७-५३

“Admittedly the world is this way, and if possible a relevant reply may gently be thought ofabout your propriety in killing me…” So said Vali to Rama. [4-17-53]

53. lokaH evam vidham = world is, this, way; kaamam = admittedly; kaalena viniyujyate = by time, preordained; kSamam cet = possible, if; bhavataa praaptam uttaram = by you relevant, reply; saadhu cintyataam = gently, think of.

Verse 54

इति एवम् उक्त्वा परिशुष्क वक्त्रः
शर अभिघातात् व्यथितो महात्मा |
समीक्ष्य रामम् रवि संनिकाशम्
तूष्णीम् बभौ वानर राज सूनुः || ४-१७-५४

That great-souled son of a vanara king Vali, whom the arrow impaled and agonised, on keenly seeing Rama whose resplendence equals the brightness of the sun, said that much and remained silent when his mouth has dried up. [4-17-54]

54. shara abhighaataat = by arrow, impaled; vyathitaH = agonised; mahaatmaa = great-souled one; vaanara raaja suunuH = Vanara, king’s, son – Vali; pari shuSka vaktraH = wholly, dried up, mouth; ravi samnikaasham raamam = sun, equalling, at Rama; samiikSya = on seeing keenly; iti evam uktvaa = thus, that way, on saying; tuuSNiim babhau = silent, remained.