Introduction
Rama explains to dying Vali as to why he gave such a punishment. Rama categorically explains all the question put by Vali in the last chapter from the viewpoint of scriptures that lay down principle for sanaatana dharma, eternal tradition, as well as raaja dharma, king’s duty. Vali finally concludes that there is someone superior to him and thus seeks refuge in Rama.
Verse 1
इति उक्तः प्रश्रितम् वाक्यम् धर्म अर्थ सहितम् हितम् |
परुषम् वालिना रामो निहतेन विचेतसा || ४-१८-१
Thus, Vali who is hit down by arrow and who is collapsing humbly spoke exacting words that contained probity, meaningfulness, and expedience, to Rama. [4-18-1]
1. raamaH = Rama; nihatena = hit down; vicetasaa = without vitality [collapsing]; vaalinaa = with Vali; dharma artha sahitam = probity, meaning, containing; hitam = expedient; paruSam vaakyam = exacting, words; prashritam = [but] humbly; iti uktaH = thus, [Rama,] was addressed [by Vali.]
Verse 2 & 3
तम् निष्प्रभम् इव आदित्यम् मुक्त तोयम् इव अंबुदम् |
उक्त वाक्यम् हरि श्रेष्ठम् उपशांतम् इव अनलम् || ४-१८-२
धर्म अर्थ गुण संपन्नम् हरि ईश्वरम् अनुत्तमम् |
अधिक्षिप्तः तदा रामः पश्चात् वालिनम् अब्रवीत् || ४-१८-३
Then to him who is rendered like a lusterless sun, fizzling out like a cloud that released its water, and who became like a quenched fire, to such a best monkey and an unexcelled lord of monkeys who has just now imputed Rama with words that are abounding with righteousness and meaningfulness, Rama spoke subsequently. [4-18-3, 4]
2. tadaa = then; raamaH = Rama; adhikSiptaH = he who is arraigned [find fault with; call into question, an action or statement, imputed, Rama by Vali]; niS prabham aadityam iva = without, luster, sun, like – to lusterless Vali; mukta toyam ambudam iva = released, waters, cloud, like; upashaantam analam iva = quenched, fire, like; hari shreSTham = to monkey, the best; hari iishvaram = to monkeys, lord; an uttamam = unexcelled one; dharma artha guNa sampannam = righteousness, meaningfulness, attributes, abounding with – in the words of Vali; ukta vaakyam = on who has the words spoken, Vali; vaalinam = to Vali; pashcaat abraviit = [Rama] subsequently, spoke.
Verse 4
धर्मम् अर्थम् च कामम् च समयम् च अपि लौकिकम् |
अविज्ञाय कथम् बाल्यात् माम् इह अद्य विगर्हसे || ४-१८-४
“Uncaring for probity, prosperity, pleasure deriving, and even for the social conventions, now how do you rebuke me childishly in this matter? [4-18-4]
4. dharmam artham ca kaamam ca = probity, prosperity, pleasures gaining; laukikam samayam = social, conventions; ca api = also, even; a vij~naaya = un, knowingly – uncaring; iha adya baalyaat = in this matter, now, childishly; maam katham vigarhase = me, how, rebuking.
Verse 5
अपृष्ट्वा बुद्धि संपन्नान् वृद्धान् आचार्य संमतान् |
सौम्य वानर चापल्यात् त्वम् माम् वक्तुम् इह इच्छसि || ४-१८-५
“Unconsulted are the doyens of your race that are intellectually well off and agreeable to your mentors about rights and wrongs about your deeds, oh, gentle one, how do you wish to debate with me in this matter with your primate’s caprice. [4-18-5]
5. buddhi sampannaan = intellectually, enriched; aacaarya sammataan = to mentors, agreeable ones; vR^iddhaan = doyens [ of your race]; a pR^iSTvaa = without, asking, un, asking – unconsulting [about the deeds you undertook]; tvam = you; saumya = o, gentle one; [or saumyam maam = gentle, me]; maam = with me; vaanara caapalyaat = a monkey’s [primate’s,] with caprice; iha vaktum = in this matter, to talk – to debate; [katham = how do]; icChasi = you wish.
Verse 6
इक्ष्वाकूणाम् इयम् भूमिः स शैल वन कानना |
मृग पक्षि मनुष्याणाम् निग्रह अनुग्रहेषु अपि || ४-१८-६
“This earth with its mountains, woods, and forests, even along with the authority to condone or condemn the animals, birds, and humans on it belongs to Ikshvaku-s. [4-18-6]
6. sa shaila vana kaananaa = with, mountains, woods, forests; iyam bhuumiH = this, earth; mR^iga pakSi manuSyaaNaam = of animals, of birds, of humans; nigraha anugraheSu api = [authority] to control, to punish, to condone, even in; ikSvaakuuNaam = [this belongs to] Ikshvaku-s.
Verse 7
ताम् पालयति धर्मात्मा भरतः सत्यवान् ऋजुः |
धर्म काम अर्थ तत्त्वज्ञो निग्रह अनुग्रहे रतः || ४-१८-७
“He who is virtue-souled, truth-abiding, plain-speaking, and the knower of the import of probity, pleasures, and prosperity, and the one who is concerned in controlling or condoning his subjects, that Bharata is the ruler of earth. [4-18-7]
7. dharmaatmaa satyavaan R^ijuH = virtue-souled one, one who abides truth; straightforward – plain-speaking; dharma kaama artha tattva j~naH = probity, pleasures prosperity, import, knower of; nigraha anugrahe rataH = in controlling, in condoning, concerned in; bharataH = Bharata; taam paalayati = her [earth,] is ruling.
Verse 8
नयः च विनयः च उभौ यस्मिन् सत्यम् च सुस्थितम् |
विक्रमः च यथा दृष्टः स राजा देश कालवित् || ४-१८-८
“In whom both scrupulousness and benignancy are there, truthfulness is firmed up, and valour as evinced by scriptures is evident, and he who is the knower of time and place is the king, namely Bharata. [4-18-8]
8. yasmin = in whom; nayaH ca vinayaH ca ubhau = scrupulousness, also, benignancy, both are there; satyam ca su sthitam = truthfulness, also, firmly, abides in; vikramaH ca yathaa dR^iSTaH = valour, also, as has been, seen [stipulated by scriptures]; saH desha kaala vit raajaa = he is, place, time, knower, king.
Verse 10
तस्मिन् नृपति शार्दूल भरते धर्म वत्सले |
पालयति अखिलाम् पृथ्वीम् कः चरेत् धर्म विप्रियम् || ४-१८-१०
“While that Bharata, the kingly-tiger and a patron of virtue, is ruling the earth in its entirety, who is there to conduct himself in an unacceptable way to morality on it? [4-18-10]
10. nR^ipati shaarduula = kingly, tiger; dharma vatsala = righteousness, patron of; tasmin bharate = that, Bharata; akhilaam pR^ithviim paalayati = entire, earth, while ruling; kaH = who; dharma vi priyam = to morality, un, acceptable [way]; charet = [who] conducts.
Verse 11
ते वयम् मार्ग विभ्रष्टम् स्वधर्मे परमे स्थिताः |
भरत आज्ञाम् पुरस्कृत्य निगृह्णीमो यथा विधि || ४-१८-११
“Abiding in our own pre-eminent righteousness, and even abiding by the order of Bharata we punish him who deviated from the path of morality, according to custom. [4-18-11]
11. parame sva dharme sthitaaH = pre-eminent, our own, righteousness, abiding; vayam = we; bharata aaj~naam puraskR^itya = Bharata’s, orders, abided by; maarga vibhraSTam = of path, deviant one; yathaa vidhi = according to, custom; nigR^ihNiimaH = we control = punish.
Verse 12
त्वम् तु संक्लिष्ट धर्मः च कर्मणा च विगर्हितः |
काम तंत्र प्रधानः च न स्थितो राज वर्त्मनि || ४-१८-१२
“As for you, you brought virtue to a state of decadence, rendered yourself reprovable by your own decadent behaviour, for carnality alone has become your primary doctrine, and thus you have not abided by the conduct meetly to a king. [4-18-12]
12. tvam tu = as for you; samkliSTa dharmaH = complicated – decadent, virtue is made to; karmaNaa ca vigarhitaH = by deeds – decadent behaviour, also, reprovable; kaama tantra pradhaanaH ca = carnality, doctrine, primary, also; raaja vartmani na sthitaH = in king’s, route [conduct,] not, abided.
Verse 13
ज्येष्ठो भ्राता पिता चैव यः च विद्याम् प्रयच्छति |
त्रयः ते पितरो ज्ञेया धर्मे च पथि वर्तिनः || ४-१८-१३
“It is to be known by him who treads the way of righteousness that he has three fatherly personages, namely his own father, his elder brother, and the one who accords education to him. [4-18-13]
13. dharme pathi vartinaH = [for him who] in virtuous, way, treader; jyeSThaH bhraataa pita ca eva = elder, brother, is father, also, thus; yaH ca = he who; vidyaam prayacChati = education, endows; he too; te trayaH pitaraH j~neyaa = they, three, fathers, thus are to be known.
Verse 14
यवीयान् आत्मनः पुत्रः शिष्यः च अपि गुणोदितः |
पुत्रवत् ते त्रयः चिंत्या धर्मः चैव अत्र कारणम् || ४-१८-१४
“An younger brother, a son, and a disciple with good characteristics, these three are to be deemed as one’s own sons, for such matters take base on rectitude alone. [4-18-14]
14. yaviiyaan = younger brother; putraH = son; guNoditaH shiSyaH ca api = with good characteristics, disciple, also, even; te trayaH = these, three; aatmanaH putra vat = one’s, own, son like; cintyaa = are to be deemed; atra dharmaH caiva kaaraNam = there – in that matter, rectitude, alone, is the base.
Verse 15
सूक्ष्मः परम दुर्ज्ञेयः सताम् धर्मः प्लवंगम |
हृदिस्थः सर्व भूतानाम् आत्मा वेद शुभाशुभम् || ४-१८-१५
“The probity practised by principled people is very subtle and highly imponderable, and the soul that abides in the hearts of all beings alone can differentiate between just and unjust. [4-18-15]
15. plavamgama = oh, fly-jumper Vali; sataam dharmaH su ukSmaH = by principled people, probity [practised ,] is very, subtle; parama dur j~neyaH = highly, not, ponderable; sarva bhuutaanaam hR^idi sthaH aatmaa = in all, beings, in heart, abiding, soul; shubha a shubham = good and bad, just and unjust; veda = knows – differentiates.
Verse 16
चपलः चपलैः सार्धम् वानरैः अकृत आत्मभिः |
जात्यंध इव जात्यन्धैः मंत्रयन् द्रक्ष्यसे नु किम् || ४-१८-१६
“Like a blind by birth counselling with similarly blind, you being a vacillant, on your counselling only with frantic minded vacillant monkeys, what can you really fathom about right and wrong? [4-18-16]
16. capalaH = [you are a ] vacillant; a kR^ita aatmabhiH = un, controlled [frantic,] minded ones; capalaiH vaanaraiH saardham = with vacillant, monkeys, your kind of; jaati andha jaati andhaiH iva = by birth, blind, with them who by birth, blind, like; mantrayan = by counselling; drakSyase nu kim = can you see, [can you fathom, distinguish, what is just and unjust,] really, what?
Verse 17
अहम् तु व्यक्तताम् अस्य वचनस्य ब्रवीमि ते |
न हि माम् केवलम् रोषात् त्वम् विगर्हितुम् अर्हसि || ४-१८-१७
“I will clarify about the words I have said, but I tell you that it is indeed inapt of you to disdain me just out of your outrage. [4-18-17]
17. aham = I; asya vacanasya = about these, words [of mine]; vyaktataam = will clarify; te braviimi = to you, I am telling; tvam kevalam roSaat = you, just by, outrage; maam vigarhitum = me, to disdain, scorn; na arhasi hi = not, apt of you, indeed.
Verse 18
तत् एतत् कारणम् पश्य यत् अर्थम् त्वम् मया हतः |
भ्रातुर् वर्तसि भार्यायाम् त्यक्त्वा धर्मम् सनातनम् || ४-१८-१८
“Realise this reason by which I have eliminated you… you misbehaved with your brother’s wife, forsaking the perpetual tradition. [4-18-18]
18. tvam yat artham mayaa hataH = you are, by which, reason, by me, killed; tat etat kaaraNam pashya = that, this, reason, behold; sanaatanam dharmam tyaktvaa = perpetual, tradition, on forsaking; bhraatuH bhaaryaayaam vartasi = in brother’s, wife, you misbehaved.
Verse 19
अस्य त्वम् धरमाणस्य सुग्रीवस्य महात्मनः |
रुमायाम् वर्तसे कामात् स्नुषायाम् पाप कर्मकृत् || ४-१८-१९
“While the great-souled Sugreeva is still alive, you with your habit of sinful acts have lustily misbehaved with Sugreeva’s wife Ruma, who should be counted as your daughter-in-law. [4-18-19]
19. mahaatmanaH asya sugriivasya = great-souled, his, Sugreeva’s; dharamaaNasya = while alive; paapa karma kR^it = sinful, act, while doing; kaamaat = with lust; snuSaayaam rumaayaam vartase = in daughter-in-law, in Ruma, you misbehaved.
Verse 20
तद् व्यतीतस्य ते धर्मात् काम वृत्तस्य वानर |
भ्रातृ भार्या अभिमर्शे अस्मिन् दण्डो अयम् प्रतिपादितः || ४-१८-२०
“Thereby, oh, vanara, this punishment is imposed on you, for your dissolute sinning in abusing your brother’s wife, thereby for your transgression of tradition and virtue. [4-18-20]
20. vaanara = oh, vanara; tat = thereby; dharmaat vyatiitasya = from tradition / virtue, he who transgressed; kaama vR^ittasya = in immorality, who is abiding – for dissolute; te = to you; asmin = in this [for the sin]; bhraatR^i bhaaryaa abhimarshe = brother’s, wife, for touching – abusing; ayam daNDaH pratipaaditaH = this, punishment, proposed – imposed.
Verse 21
न हि लोक विरुद्धस्य लोक वृत्तात् अपेयुषः |
दण्डात् अन्यत्र पश्यामि निग्रहम् हरि यूथप || ४-१८-२१
“I foresee no other kind of control other than punishment to him who conducts himself contrary to the society and who is deviant of conventions. [4-18-21]
21. hari yuuthapa = oh, monkey’s, chief; loka viruddhasya = to world – society, contrary one; loka vR^ittaat apeyuSaH = world’s, convention, one who is deviant; daNDaat anyatra = from punishment, other than; nigraham = [other sort of] control; na pashyaami hi = not, I see, indeed.
Verse 22 & 23a
न च ते मर्षये पापम् क्ष्त्रियो अहम् कुलोद्गतः |
औरसीम् भगिनीम् वा अपि भार्याम् वा अपि अनुजस्य यः || ४-१८-२२
प्रचरेत नरः कामात् तस्य दण्डो वधः स्मृतः |
“As a Kshatriya emerged from a best dynasty I do not tolerate your wrongdoing, and the punishment to the one who lustfully indulges with his daughter, or with his sister, or with the wife of his younger brother is his elimination, as recalled from scriptures. [4-18-22, 23a]
22, 23a. kula udgataH kshtriyaH = [from best] dynasty, emerged, as a Kshatriya; aham te paapam na marSaye = I, your, wrongdoing, do not, tolerate; yaH naraH = which, person; aurasiim = with daughter; bhaginiim vaa api = with sister, or, even; anujasya bhaaryaam vaa api = with brother’s, wife, or, even; kaamaat pracareta = lustfully, involves with; tasya daNDaH vadhaH smR^itaH = his [to him,] punishment, elimination, recalled [from scriptures, specified.]
Verse 23b & 24a
भरतः तु महीपालो वयम् तु आदेश वर्तिनः || ४-१८-२३
त्वम् च धर्मात् अतिक्रान्तः कथम् शक्यम् उपेक्षितुम् |
While Bharata is the lord of land and we are his proxies adhering to his orders, and while you too have overstepped the bounds of rightness, then how is it possible to be lenient? [4-18-23b, 24a]
23b, 24a. bharataH tu mahii paalaH = Bharata, but, of land, land; vayam tu aadesha vartinaH = we, but, in his orders, moving ones – proxies adhering to; tvam ca dharmaat ati kraantaH = you, also, from rightness, over, stepped; upekSitum katham shakyam = to be lenient, how, possible.
Verse 24b & 25a
गुरु धर्म व्यतिक्रान्तम् प्राज्ञो धर्मेण पालयन् || ४-१८-२४
भरतः काम युक्तानाम् निग्रहे पर्यवस्थितः |
“While ruling righteously sensible Bharata punishes him who oversteps the momentous virtue, and he is poised to put down lustful ones. [4-18-24b, 25a]
24b, 25a. praaj~naH = sensible – Bharata; guru dharma vyati kraantam = = weighty – momentous, virtue, [one who] over steps; [him – nighnan = while punishing- Bharata]; dharmeNa paalayan = with righteousness, while ruling; such as he is; bharataH = Bharata; kaama yuktaanaam = lust, those that are with it; nigrahe paryavasthitaH = to put down, is poised for.
Verse 25b & c
वयम् तु भरत आदेशम् विधिम् कृत्वा हरीश्वर |
त्वत् विधान् भिन्न मर्यादान् निग्रहीतुम् व्यवस्थिताः || ४-१८-२५
“As for us, oh, monkey’s lord, we effectuate our brother’s orders and our duty, and we stand for curbing your kind of shatterers of ethics. [4-18-25b, c]
25 b, c. hari iishvara = oh, monkey’s, lord; vayam tu = as for us; bharata aadesham = brother’s, orders; vidhim = duty; kR^itvaa = on effectuating; bhinna maryaadaan = one who shattered, ethics; tvat vidhaan = your, kind of; nigrahiitum vyavasthitaaH = to curb, we stand for.
Verse 26
सुग्रीवेण च मे सख्यम् लक्ष्मणेन यथा तथा |
दार राज्य निमित्तम् च निःश्रेयसकरः स मे || ४-१८-२६
“My association with Sugreeva is as good as that with Lakshmana, nevertheless it betided with an understanding to regain Sugreeva’s wife and kingdom, and he will give succour to me. [4-18-26]
26. sugriiveNa me sakhyam = with Sugreeva, my, association; lakSmaNena yathaa tathaa = with Lakshmana, as with, so it is; daara raajya nimittam ca = wife, kingdom, owing to, also [our friendship materialised]; saH me = he, to me; niHshreyasa karaH = succour, he does.
Verse 27
प्रतिज्ञा च मया दत्ता तदा वानर संनिधौ |
प्रतिज्ञा च कथम् शक्या मत् विधेन अनवेक्षितुम् || ४-१८-२७
“I gave a promise to Sugreeva at the time of befriending him in the presence of vanara-s, and how is it possible for my kind to dishonour a given promise? [4-18-27]
27. tadaa maya = then – at the time of befriending, by me; vaanara sannidhau = vanara-s, in presence; pratij~naa ca dattaa = promise, also, is given; mat vidhena = by my, type of [person]; pratij~naa = promise; an avekSitum = not, to honour; katham shakyaa = how is, possible.
Verse 28
तत् एभिः कारणैः सर्वैर् महद्भिः धर्म संहितैः |
शासनम् तव यत् युक्तम् तत् भवान् अनुमन्यताम् || ४-१८-२८
“Thereby you have to infer that a befitting punishment is given to you, owing to all these great reasons that abound with virtue and with supreme value. [4-18-28]
28. tat = thereby; dharma samhitaiH = virtue, abounding; sarvaiH mahadbhiH = with all of them, with supreme values; ebhiH kaaraNaiH = due to these, reasons; tava yat shaasanam = to you, which, punishment; yuktam = befitting; tat bhavaan anumanyataam = that, by you, you infer.
Verse 29
सर्वथा धर्म इति एव द्रष्टव्यः तव निग्रहः |
वयस्यस्य उपकर्तव्यम् धर्मम् एव अनुपश्यता || ४-१८-२९
“Anywise, you have to regard the punishment given to you is legitimate, and he whom rectitude guides has to render assistance to his friend, in any event. [4-18-29]
29. tava nigrahaH = your, control [keeping you under control, punishing you]; sarvathaa dharmaH iti eva = anywise, is righteous – condign, legitimate, thus, only; draSTavyaH = is to be seen [you shall regard it]; dharmam anupashyataa = rectitude, he who is guided by it; vayasyasya upakartavyam eva = to a friend, has to render assistance, alone – in any event.
Verse 30
शक्यम् त्वया अपि तत् कार्यम् धर्मम् एव अनुवर्तता |
श्रूयते मनुना गीतौ श्लोकौ चारित्र वत्सलौ ||
गृहीतौ धर्म कुशलैः तथा तत् चरितम् मयाअ || ४-१८-३०
“Had you pursued rightness you too would have done the same deed in imposing such a punishment, and we hear two verses that are given to the advocacy of good conventions, which the experts of rightness have also accepted, and which are said to be coined by Manu, and I too conducted myself only as detailed in those verses of law. [4-18-30]
30. dharmam eva anuvartataa = righteous, only, if seen – if pursued [had you pursued]; tvayaa api = by you, even; tat kaaryam shakyam = that, deed [deed of imposing such a punishment,] possible – you too would have done the same; manunaa = by Manu; caaritra vatsalau = good convention, advocates of [the verses said next]; shlokau = two verses – verses of law; giitau = said to be sung – as said to be; shruuyate = we hear so; dharma kushalaiH = in rightness, experts; gR^ihiitau = they [verses] taken – accepted; mayaaa tat tathaa caritam = by me, that [way,] likewise, done – I have conducted myself.
Verse 31
राजभिः धृत दण्डाः च कृत्वा पापानि मानवाः |
निर्मलाः स्वर्गम् आयान्ति सन्तः सुकृतिनो यथा || ४-१८-३१
” ‘When kings impose proper punishment on the humans who have sinned, they become sinless and enter heaven as with the pious souls with good deeds.’ So says one verse of Manu. [4-18-31]
31. maanavaaH = humans; paapaani kR^itvaa = sins, on making; raajabhiH dhR^ita daNDaaH ca = by kings, imposed, punishment, also; nirmalaaH sukR^itinaH santaH yathaa = unblemished – sinless, with good deeds, pious souled ones, as with; svargam aayaanti = to heaven, they come.
Verse 32
शसनात् वा अपि मोक्षात् वा स्तेनः पापात् प्रमुच्यते |
राजा तु अशासन् पापस्य तद् आप्नोति किल्बिषम् || ४-१८-३२
” ‘Either by punishment or by clemency a thief will be absolved from sin, but the king who does not impose proper punishment will derive the blot of that sin.’ So says the other verse of Manu. [4-18-32]
32. stenaH = a thief; shasanaat vaa api mokshaat vaa = by punishment, either, even, by releasing – by clemency, or; paapaat pramucyate = from sin, will be released; a shaasan raajaa tu = un, punishing, king, but; paapasya tat kilbiSam aapnoti = sin’s, that, blot, he derives.
Verse 33
आर्येण मम मान्धात्रा व्यसनम् घोरम् ईप्सितम् |
श्रमणेन कृते पापे यथा पापम् कृतम् त्वया || ४-१८-३३
“When a renouncer has committed sin like that of the one committed by you, my venerable ancestor Maandhaata has given punishment which he desired. [4-18-33]
33. mama aaryeNa maandhaatraa = by my [ancestor,] venerable, Maandhaata; tvayaa yathaa paapam kR^itam = by you, as you have, sin, done – committed; likewise; shramaNena paape kR^ite = by renouncer, [as with] sin, committed; iipsitam ghoram vyasanam = what is desired, terrible, problem [punishment is given.]
Verse 34
अन्यैः अपि कृतम् पापम् प्रमत्तैः वसुधा अधिपैः |
प्रायश्चित्तम् च कुर्वन्ति तेन तत् शाम्यते रजः || ४-१८-३४
“Such sin is acquired even by other kings who are unobservant in imposing proper punishment, and those kings had to make amends for it at appropriate time, by that propitiation they used to mitigate that filth of that sin. [4-18-34]
34. anyaiH api = by others, even; kR^itam paapam = committed [acquired,] sin; pramattaiH vasudhaa adhipaiH = by unobservant, land, lords [kings]; praayashcittam ca kurvanti = make amends, also, do; tena tat rajaH shaamyate = by that, that, filth of sin, they mitigate.
Verse 35
तत् अलम् परितापेन धर्मतः परिकल्पितः |
वधो वानरशार्दूल न वयम् स्व वशे स्थिताः || ४-१८-३५
“Thereby, enough with your annoyance, oh, tigerly vanara, as your elimination is devised righteously, and we too are not independent. [4-18-35]
35. vaanara shaarduula = Vanara, the tiger; tat alam paritaapena = thereby, enough, with annoyance; vadhaH dharmataH parikalpitaH = [your] elimination, righteously, devised; vayam sva vashe na sthitaaH = we, our own, control, not, abiding – we are not independent.
Verse 36
श्रुणु च अपि अपरम् भूयः कारणम् हरिपुंगव |
तत् श्रुत्वा हि महत् वीर न मन्युम् कर्तुम् अर्हसि || ४-१८-३६
“Oh, brave and best one among monkeys, further listen to another cause, and on listening that important cause you will not be infuriated. [4-18-36]
36. mahat viira = oh, great, brave one; hari pungava = monkey’s, best of; bhuuyaH aparam kaaraNam shruNu = further, another, reason, you hear; tat mahat shrutvaa = that, important [cause,] on hearing; manyum kartum na arhasi = fury, to do, not, apt of you – you will not be infuriated.
Verse 37 & 38a
न मे तत्र मनस्तापो न मन्युः हरिपुंगव |
वागुराभिः च पाशैः च कूटैः च विविधैः नराः || ४-१८-३७
प्रतिच्छन्नाः च दृश्याः च गृह्णन्ति सुबहून् मृगान् |
“I have neither angst nor ire in this matter of my eliminating you, or, your reviling me, oh, best monkey, but listen to the other point I wish to make clear. People will be capturing several animals, either covertly or overtly, with snares, springes and even with numerous contrivances. [4-18-37, 38a]
37, 38a. tatra = in that matter – of my killing you, or, your reviling me; me = to me; manaH taapaH = at heart, grief – angst; manyuH = ire; na = are not there; hari pungava = oh, monkey, the best; naraaH = people; vaaguraabhiH ca = with snares, also; paashaiH ca = with loops, also; vividhaiH kuuTaiH ca = numerous, by contrivances, even; praticChannaaH ca dR^ishyaaH ca = covertly, either, overtly, or; su bahuun = very many; mR^igaan gR^ihNanti = animals, they capture.
Verse 38b & 39
प्रधावितान् वा वित्रस्तान् विस्रब्धान् अतिविष्ठितान् || ४-१८-३८
प्रमत्तान् अप्रमत्तान् वा नरा मांस अशिनो भृशम् |
विध्यन्ति विमुखाम् च अपि न च दोषो अत्र विद्यते || ४-१८-३९
“Meat eating people will undeniably kill animals, either they are speedily sprinting or standing steadily, fully dismayed or undismayed, vigilant or unvigilant, and even if they are facing away, in that there is no sacrilege. [4-18-38b, 39]
38b, 39. maamsa ashinaH naraaH = meat, eating, humans; pra dhaavitaan vaa = speedily, sprinting away, or, vi trastaan = fully, dismayed; vi srabdhaan = without, dismay – roaming with confidence; ati viSThitaan = steadily, standing; pra mattaan = very, vigilant ones; a pramattaan vaa = un, vigilant ones, or; vi mukhaam ca api = away, faced, also, even; bhR^isham vidhyanti = undeniably, will kill; atra doSaH na vidyate ca = in that, blame [sacrilege,] not, evident.
Verse 40
यान्ति राजर्षयः च अत्र मृगयाम् धर्म कोविदाः |
तस्मात् त्वम् निहतो युद्धे मया बाणेन वानर |
अयुध्यन् प्रतियुध्यन् वा यस्मात् शाखा मृगो हि असि || ४-१८-४०
“In this world even the kingly sages well-versed in virtue will go on hunting, and hunting is no face to face game, as such, oh, vanara, therefore I felled you in combat with my arrow because you are a tree-branch animal, whether you are not combating with me or combating against me. [4-18-40]
40. atra = in this [world]; dharma kovidaaH = in virtue, well versed ones; raaja R^iSayaH = kings, sagely; mR^igayaam yaanti ca = for hunting, they go, even; vaanara = oh, vanara; tvam = you; a yudhyan = not, combating; prati yudhyan vaa = counter, combating, or; yasmaat shaakhaa mR^igaH asi = by which reason [because,] tree-branch, animal, you are; tasmaat = therefore; mayaa yuddhe baaNena nihataH hi = by me, in combat, with arrow, I felled, indeed.
Verse 41
दुर्लभस्य च धर्मस्य जीवितस्य शुभस्य च |
राजानो वानरश्रेष्ठ प्रदातारो न संशयः || ४-१८-४१
“Kings are the bounteous benefactors of the unobtainable righteousness and propitious lifestyles, oh, best vanara, no doubt about it. [4-18-41]
41. vaanara shreSTha = oh, Vanara, the best; raajaanaH = kings are; dur labhasya dharmasya = un, obtainable, of righteousness; shubhasya jiivitasya ca = of propitious, lifestyles, also; pra daataaraH = are bounteous, benefactors; na samshayaH = no, doubt.
Verse 42
तान् न हिंस्यात् न च आक्रोशेन् न आक्षिपेन् न अप्रियम् वदेत् |
देवा मानुष रूपेण चरन्ति एते मही तले || ४-१८-४२
“They the kings are not to be harmed, also not to be reproved, not disparaged and nothing displeasing is spoken to them, as they are the divinities conducting themselves in human form on the plane of earth. [4-18-42]
42. taan na himsyaat = them, not, to be harmed; na ca aakroshet = not, also, reproved; na aakSipet = not, disparaged; na a priyam vadet = not, dis, pleasing, to be spoken to them; ete devaaH = these, divinities [the kings]; maanuSa ruupeNa = in human, form; mahii tale caranti = earth’s, plane, they are moving – conducting themselves.
Verse 44
एवम् उक्तः तु रामेण वाली प्रव्यथितो भृशम् |
न दोषम् राघवे दध्यौ धर्मे अधिगत निश्चयः || ४-१८-४४
Vali is much distressed at heart of hearts when Rama has said categorically in that way, whereby, deriving certitude about rightness he found no incorrectness with Rama. [4-18-44]
44. raameNa evam uktaH tu = by Rama, that way, he who is said [categorically]; vaalii bhR^isham pravyathitaH = Vali, muchly, distressed [at heart of hearts]; dharme adhigata nishchayaH = in righteousness, deriving, decisiveness – resolve; raaghave doSam na dadhyau = in Rama, incorrectness, not, found.
Verse 43
त्वम् तु धर्मम् अविज्ञाय केवलम् रोषम् आस्थितः |
विदूषयसि माम् धर्मे पितृ पैतामहे स्थितम् || ४-१८-४३
“I am abiding by the ethicalness practised by my father and forefathers, but you revile me without the knowledge of rightness, just by clinging to your rancour.” Thus said Rama to dying Vali. [4-18-43]
43. tvam tu = as for you; dharmam a vij~naaya = righteousness, without, knowing; kevalam roSam aasthitaH = solely, to rancour, clinging to; pitR^i paitaamahe dharme sthitam = of fathers, forefathers, in righteousness, abiding by; maam viduuSayasi = me, you revile.
Verse 45
प्रत्युवाच ततो रामम् प्रांजलिर् वानरेश्वरः |
यत् त्वम् आत्थ नरश्रेष्ठ तत् थथा एव न अत्र संशयः || ४-१८-४५
That lord of vanara-s then replied Rama with adjoined palms, “oh, best one among men, what all you have said is that way proper, undoubtedly. [4-18-45]
45. tataH vaanara iishvaraH = then, vanara-s, lord Vali; praanjaliH = with adjoined-palms; raamam prati uvaaca = to Rama, inreturn, spoke – replied; nara shreSTha = man, the best among men; tvam yat aattha = you, what, said; tat tathaa eva = that, that way, only – proper; atra samshayaH na = in that, doubt, is not there.
Verse 46 & 47a
प्रतिवक्तुम् प्रकृष्टे हि न अपकृष्टः तु शक्नुयात् |
यत् अयुक्तम् मया पूर्वम् प्रमादात् वाक्यम् अप्रियम् || ४-१८-४६
तत्र अपि खलु माम् दोषम् कर्तुम् न अर्हसि राघव |
“Indeed an ignoble cannot disprove a nobleman, Raghava, and with regards to the undesirable and improper words I have unwittingly spoken earlier, in that mater too it will be truly unapt of you to make me blameworthy, as I spoke them in anguish and ignorance. [4-18-46, 47a]
46, 47a. raaghava = oh, Raghava; prakR^iSTe = in respect of nobleman; apa kR^iSTaH = ignoble; prati vaktum = in turn, speak – to rebut, disprove; na shaknuyaat hi = not, capable, indeed; mayaa puurvam = by me, earlier; pramaadaat = accidentally – fortuitously; yat = which; a yuktam = un, desirable; a priyam = not, proper; vaakyam [uktam] = words, [spoken]; tatra api = in there, even – with regard to them; maam = towards me; doSam kartum = blame, to make; khalu na arhasi = truly, not, apt of you.
Verse 47b & c
त्वम् हि दृष्टार्थ तत्त्वज्ञः प्रजानाम् च हिते रतः |
कार्य कारण सिद्धौ च प्रसन्ना बुद्धिः अव्यया || ४-१८-४७
“You alone are the knower of recourses and their real nature, namely probity, prosperity, pleasure seeking, and emancipation; dharma, artha, kaama, moksha ; and you take delight in the welfare of subjects, and your faultless intellect is clear in accomplishing ends by judging the causes and effects. [4-18-47b, c]
47b, c. tvam hi dR^iSTa artha tattvaj~naH = you, alone, seen [knower of,] means [recourses, and their] real nature; prajaanaam ca hite rataH = in people’s, also, welfare, delighted in; avyayaa buddhiH = with faultless, intellect; kaarya kaaraNa siddhau ca = effect, cause, in accomplishment; prasannaa = serene, clear.
Verse 48
माम् अपि अवगतम् धर्मात् व्यतिक्रान्त पुरस्कृतम् |
धर्म संहितया वाचा धर्मज्ञ परिपालय || ४-१८-४८
“Oh, Rama, the knower of probity, I am the one who digressed from the rightness and a forerunner among such transgressors, such as I am, give absolution even to me with words abounded with rightness.” Vali is thus saying to Rama. [4-18-48]
48. dharmaj~na = oh, knower of probity, Rama; dharmaat avagatam [apa gatam?] = from righteousness, known [digressed]; vyatikraanta [vi ati kraanta] puraskR^itam = [among] transgressors, forerunner; maam api = me, even; dharma samhitayaa vaacaa = righteousness, abounding with, words; paripaalaya = command me – care for me, give me absolution.
Verse 49
बाष्प संरुद्ध कण्ठः तु वाली स आर्त रवः शनैः |
उवाच रामम् संप्रेक्ष्य पंकलग्न इव द्विपः || ४-१८-४९
Vali who like an elephant plumped in slough continued to say slowly, with tears fully impeding his throat and with an agonised moan, on keenly observing Rama. [4-18-49]
49. panka lagna dvipaH iva = in slough, plumped, elephant, like; vaalii = Vali; baaSpa sam ruddha kaNThaH tu = tears, fully, impeding, throat, but; sa aarta ravaH = with, agonised, moaning; raamam samprekSya = Rama, keenly, on viewing; shanaiH uvaaca = slowly, [continued] to say.
Verse 50
न च आत्मानम् अहम् शोचे न ताराम् न अपि बान्धवान् |
यथा पुत्रम् गुणश्रेष्ठम् अंगदम् कनकांगदम् || ४-१८-५०
“Also, I neither worry for myself, nor for Tara, nor even for any relatives of mine, as I do for my son Angada, the best-virtuous one with golden bicep-lets. [4-18-50]
50. guNa shreSTham = in virtue, the best; kanaka angadam = one with golden, bicep-lets; putram angadam = about son, Angada; yathaa = as to how [I am worrying]; aham aatmaanam na ca shoche = I, for myself, even, not, worried; taaraam na = about Tara, no; baandhavaan api na = about relative, even, no.
Verse 51
स मम अदर्शनात् दीनो बाल्यात् प्रभृति लालितः |
तटाक इव पीतांबुः उपशोषम् गमिष्यति || ४-१८-५१
“Right from his childhood I fondly looked after Angada, and he will be dejected when he sees me no more, and he withers away like a lake with its water drained for a drink. [4-18-51]
51. baalyaat prabhR^iti = childhood, right from; laalitaH = [Angada is] nourished looked after fondly; saH = he, that Angada; mama a darshanaat = my, non, appearance – not seeing me; diinaH = he will be dejected; piita ambuH taTaaka iva = drunk, water, lake, like – like a lake whose waters are drained; upa shoSam gamiSyati = dry out – wither, gets into.
Verse 52
बालः च अकृतबुद्धिः च एक पुत्रः च मे प्रियः |
तारेयो राम भवता रक्षणीयो महाबलः || ४-१८-५२
“He is boyish, juvenile, and the only dear son of mine, oh, Rama, as such that great-mighty son of Tara needs your protection. [4-18-52]
52. raama = Rama; baalaH ca = he is a boy; a kR^ita buddhiH ca = boyish, also, not, made-up, mind [juvenile]; me priyaH eka putraH ca = to me, dear, only, son, also; mahaabalaH = great-mighty one; taareyaH = Tara’s son Angada; bhavataa rakshaNiiyaH = by you, needs to be protected.
Verse 53
सुग्रीवे च अंगदे चैव विधत्स्व मतिम् उत्तमाम् |
त्वम् हि गोप्ता च शास्ता च कार्याकार्य विधौ स्थितः || ४-१८-५३
“You have firm convictions about practicable and impracticable procedures, and you alone are the protector of the good and punisher of the bad, hence treat both Sugreeva and Angada with equal compassion. [4-18-53]
53. sugriive ca angade caiva = in Sugreeva, also, in Angada, thus; uttamaam matim vidhatsva = best, mind – you make – treat both of them with equal compassion; [tvam = you]; kaarya a kaarya vidhau sthitaH = in practicable, not, practicable, procedures, you abide in – you have firm convictions; tvam hi goptaa ca = you, alone, protector, also; shaastaa ca = punisher, also.
Verse 54
या ते नरपते वृत्तिः भरते लक्ष्मणे च या |
सुग्रीवे च अंगदे राजन् ताम् चिंतयितुम् अर्हसि || ४-१८-५४
“Oh, lord of men, it will be apt of you to show the same kind of outlook towards Sugreeva, oh, king, even towards Angada, which you have for Bharata and Lakshmana. [4-18-54]
54. nara pate = oh, men’s lord; raajan = oh, king; bharate = in Bharata; te yaa vR^ittiH = your, which, outlook is there; lakSmaNe ca = of Lakshmana, too; yaa = which – stance is there; taam = that [bent] alone; sugriive angade ca = towards Sugreeva, Angada, even; cintayitum arhasi = to think about – show, apt of you.
Verse 55
मत् दोष कृत दोषाम् ताम् यथा ताराम् तपस्विनीम् |
सुग्रीवो न अवमन्येत तथा अवस्थातुम् अर्हसि || ४-१८-५५
“The fault occurring from my fault of maltreating Sugreeva may not light upon that self-reproachful Tara, and it will be apt of you to see that Sugreeva will not look down on her treating her as the wife his rival. [4-18-55]
55. mat doSa kR^ita doSaam = my, fault, done [occurring,] fault; tapasviniim taam taaraam = self-reproachful, her, regarding Tara; sugriivaH = Sugreeva; yathaa = as to how; na avamanyeta = not, going to dishonour – look down on; tathaa avasthaatum arhasi = thus, to establish – you may see to it, apt of you.
Verse 56 & 57a
त्वया हि अनुगृहीतेन शक्यम् राज्यम् उपासितुम् |
त्वत् वशे वर्तमानेन तव चित्त अनुवर्तिना || ४-१८-५६
शक्यम् दिवम् च आर्जयितुम् वसुधाम् च अपि शासितुम् |
“When you indeed approve someone, he is capable enough to govern the kingdom, abiding himself under your control and following your heart, why a kingdom, he can rule the earth, why earth, he can even achieve the heaven itself. [4-18-56, 57a]
56, 57a. tvayaa anugR^ihiitena hi = [one who is] by you, approved, indeed; tvat vashe vartamaanena = under you, control, while abiding; tava citta anuvartinaa = your, heart, following; raajyam upaasitum shakyam = kingdom, to run [govern,] capable of; shakyam = possible [even to]; vasudhaam shaasitum ca api = earth, to rule, also, even; divam aarjayitum ca = heaven, to achieve, also.
Verse 57b & 58
त्वतः अहम् वधम् आकांक्षयन् वार्यमाणो अपि तारया || ४-१८-५७
सुग्रीवेण सह भ्राता द्वन्द्व युद्धम् उपागतम् |
इति उक्त्वा वानरो रामम् विरराम हरीश्वरः || ४-१८-५८
“Though Tara dissuaded me I met with my brother Sugreeva in a duel as though aspiring elimination at your hand..” On saying thus to Rama that vanara, Vali the lord of monkeys’ paused for a while. [4-18-57b, 58]
57b, 58. aham taarayaa vaaryamaaNaH api = I, by Tara, dissuaded, though; tvataH vadham aakaankshayan = by you, I, elimination, [as though] aspiring; bhraataa sugriiveNa saha = with brother, Sugreeva, along with; dvandva yuddham upaagatam = duel, combat, I obtained – met with; hari iishvaraH = monkeys, king of; vaanaraH = vanara, Vali; raamam iti uktvaa = to Rama, thus, on saying; viraraama [vi ra raama] = paused a while.
Verse 59
स तम् आश्वासयत् रामो वालिनम् व्यक्त दर्शनम् |
साधु सम्मतया वाचा धर्म तत्त्वार्त्ध युक्तया || ४-१८-५९
Rama consoled Vali with words that are agreeable to savants and that contain the essence and meaning of rightness, while Vali is with an evincible perspective of righteousness by now. And Rama spoke to Vali this way. [4-18-59]
59. saH raamaH = he, that Rama; vyakta darshanam = one who has clear, view – clear thought; tam vaalinam = him, that Vali; saadhu sammatayaa = to savants, agreeable; and; dharma tatva artdha yuktayaa = probity’s, essence, meaning, containing; vaacaa = with words; aashvaasayat = consoled.
Verse 60
न संतापः त्वया कार्यम् एतत् अर्थम् प्लवंगम |
न वयम् भवता चिंत्या न अपि आत्मा हरिसत्तम |
वयम् भवत् विशेषेण धर्मतः कृत निश्चयाः || ४-१८-६०
“Oh, fly-jumper, you need not be remorseful about your wife, son and others you leave behind, because we take care of them… nor you should bother about us thinking that we have arbitrarily eliminated you, nor necessarily bother about yourself for committing sins, as we took this decision according to rightness and considerateness in your respect. [4-18-60]
60. plavan gama = oh, fly-jumper; etat artham = for this, reason; tvayaa sataapaH na kaaryaH = by you, remorse, not, doable; hari sattama = oh, monkey, the best; bhavataa vayam = by you, we [who are now left behind you, Tara, Angada and us]; na cintyaa = not, those that are to bothered; aatmaa api na = about yourself, even, not [to be bothered]; vayam = we; bhavat = in your respect; visheSeNa = [anugraha buddhyaa] = considerateness; dharmataH = according to rightness; kR^itaH nishcayaaH = made, decision – we took a decision.
Verse 61
दण्ड्ये यः पातयेत् दण्डम् दण्ड्यो यः च अपि दण्ड्यते |
कार्य कारण सिद्धार्थौ उभौ तौ न अवसीदतः || ४-१८-६१
“He who administers punishment to the punishable, and he who is punishable and gets punished, both of them will achieve the results of cause and effect, where punishment is the effect from the cause of wrongdoing, and they both thereby will not be condemned. [4-18-61]
61. yaH = he who; daNDye = regarding the punishable one; daNDam paatayet = punishment, let falls – imposes; yaH ca api = he, who is, even; daNDyaH = is punishable; daNDyate = gets punished; kaarya kaaraNa siddha arthau = effect, cause, accomplished, with means; tau ubhau = those, two; na ava siidataH = will not, sink down – doomed, get condemned.
Verse 62
तत् भवान् दण्ड सम्योगात् अस्मात् विगत कल्मषः |
गतः स्वाम् प्रकृतिम् धर्म्याम् धर्म दिष्टेन वर्त्मना || ४-१८-६२
“Thereby, by virtue of the punishment you are completely divested of your blemish, and as contained in the scriptures on rightness you attained your true nature, that which is agreeable to rightness. [4-18-62]
62. tat = thereby; bhavaan = you are; asmaat daNDa sam yogaat = with this, punishment, by linkage – by virtue of; vi gata kalmaSaH = [you are] completely, divested, of blemish; dharma diSTena vartmanaa = by rightness, given, course – as contained in the scriptures of rightness; dharmyaam = agreeable to righteousness; svaam prakR^itim gataH = your own, nature, you got into – obtained.
Verse 63
त्यज शोकम् च मोहम् च भयम् च हृदये स्थितम् |
त्वया विधानम् हर्यग्र्य न शक्यम् अतिवर्तितुम् || ४-१८-६३
“Let distress, desire and even dread that abide in your heart be discarded, oh, monkey’s supreme, you cannot possibly transcend destiny. [4-18-63]
63. hari agrya = oh, monkeys, supreme of; hR^idaye sthitam = in heart, abiding; shokam ca moham ca bhayam ca = distress, desire, dread, also; tyaja = you discard; tvayaa = by you; vidhaanam = system – destiny; ati vartitum = to over, step – to transcend; na shakyam = not, possible.
Verse 64
यथा त्वयि अंगदो नित्यम् वर्तते वानरेश्वरः |
तथा वर्तते सुग्रीवो मयि च अपि न संशयः || ४-१८-६४
“As Angada has always been conducting himself with you, thus he will conduct himself with Sugreeva and also even with me, without doubt.” Thus Rama spoke to Vali. [4-18-64]
64. vaanara iishvaraH = oh, vanara-s, lord; angadaH tvayi yathaa vartate = Angada, with you, as has been, conducting himself; sugriive = with Sugreeva; mayi ca api = me, even with; tathaa nityam varteta = likewise, always, he will conduct himself; na samshayaH = no, doubt.
Verse 65
स तस्य वाक्यम् मधुरम् महात्मनः
समाहितम् धर्म पथानुवर्तिनः |
निशम्य रामस्य रणावमर्दिनो
वचः सुयुक्तम् निजगाद वानरः || ४-१८-६५
On hearing the agreeable and assertive words of that great-souled Rama, who is the treader on the path of rightness and an absolute crusher of enemies in war, Vali, the vanara, spoke these well-disposed words to Rama. [4-18-65]
65. saH vaanaraH = he, that vanara – Vali; mahaatmanaH = of great-souled Rama; dharma patha anuvartinaH = in righteousness, path, one who treads; raNa ava mardinaH = in war, absolute, crusher [of enemy]; tasya raamasya = his, of that Rama; madhuram = agreeable; samaahitam = assertive; vaakyam nishamya = sentence, on listening; su yuktam vacaH nijagaada = well, disposed, words, [Vali] spoke.
Verse 66
शराभितप्तेन विचेतसा मया
प्रदूषितः त्वम् यद् अजानता विभो |
इदम् महेन्द्रोपम भीम विक्रम
प्रसादितः त्वम् क्षम मे नरेश्वर || ४-१८-६६
“Oh, lord, oh, tremendously braving one, oh, Rama, the lord of people, I blamed you when your arrow sweltered and rendered me imbecile, thus I blamed you unthinkingly for which I may please be pardoned, I appease you for the same. [4-18-66]
66. vibho = oh, lord; mahendra upama = oh, one similar to, Indra; bhiima vikrama = oh, tremendously, braving one; nareshvara = oh, people’s lord; Rama; shara abhi taptena = by arrow, verily, sweltered; vi cetasaa = without, vitality [of mind – unable to think, imbecile]; a jaanataa = un, knowingly; mayaa tvam yat pra duuSitaaH = by me, you are, which, muchly, one who is blamed; me idam kSama = my [blaming,] this, you excuse; tvam prasaaditaH = you are, appeased.
