Introduction
Sugreeva and Tara lament Vali’s death. Sugreeva seeks permission of Rama to enter the funeral pyre of his brother Vali to self-immolate himself for his wrongdoing in getting his own brother killed. Tara asks Rama to kill her with the same arrow with which Vali is killed, so that she too can go to heavens to meet her husband.
A word about this chapter. The bardic tradition is in the habit of including everything, while the critical editions exclude anything arbitrary. This chapter is excluded in the critical editions, but traditional versions retained it, and all publications publish this. The scholars have also said that all the forty-four verses in here have no stamp of Valmiki, the verbiage and verbosity are heightened, even the meter is overfilled, and even the word positioning does not yield proper meaning. Even so, all are retained in all publications. However, it may be mentioned that if some Valmiki Jr. written and included this chapter, it should have been ages before, but not in the known ages, because Dharmaakuutam, Govindaraja and others have commentaries on chapter. In all the commentaries an exhaustive commentary is there on two verses uttered by Tara, which is included here also.
Verse 1
तम् आशु वेगेन दुरासदेन तु अभिप्लुताम् शोक महार्णवेन |
पश्यन् तदा वालि अनुजः तरस्वी भ्रात्रुः वधेन अप्रतिमेन तेपे || ४-२४-१
On seeing Tara who quickly deluged in a speedy and vast ocean of intolerable anguish, then that Vali’s mighty brother Sugreeva regretted for the killing of his matchless brother. [4-24-1]
1. duraasadena = intolerable; shoka mahaa arNavena = anguish, called vast ocean; vegena = speedy [ocean]; aashu = quickly; abhiplutaam = one who is deluged; tam pashyan = her, on seeing; tadaa = then; tarasvii vaali anujaH = mighty one, Vali’s, brother; a pratimena = matchless [brother Vali]; bhraatruH vadhehena [bhraatruH] tepe = for brother’s, killing, [brother Sugreeva] regretted.
Verse 2
स बाष्प पूर्णेन मुखेन् पश्यन् क्षणेन निर्विण्ण मना मनस्वी |
जगाम रामस्य शनैः समीपम् भृत्यैः वृत्तः संपरिदूयमानः || ४-२४-२
While that kind hearted Sugreeva observed Tara for a moment he is despaired at heart, tears filled his face, and lamenting very much he slowly paced to the near of Rama, surrounded by his attendants. [4-24-2]
2. baaSpa puurNena mukhen = with tears, filled, face; kshaNena = for a moment; pashyan = while seeing [Tara]; nirviNNa manaa = despaired, at heart; manasvii = one who has kind heart; saH = he that Sugreeva; sam pariduuyamaanaH = verily, lamenting; bhR^ityaiH vR^ittaH = with attendants, surrounded by; shanaiH raamasya samiipam jagaama = slowly, to Rama’s, near, paced towards.
Verse 3
स तम् समासाद्य गृहीत चापम् उदात्तम् आशी विष तुल्य बाणम् |
यशश्विनम् लक्षण लक्षित अंगम् अवस्थितम् राघवम् इति उवाच || ४-२४-३
On approaching him who is majestic, who is still handling his bow and snake-like arrow, a distinguished person with all of his limbs adorned with great attributes that an emperor should have by birth, to such a Raghava who is standing nearby, Sugreeva spoke this way. [4-24-3]
3. saH = he that Sugreeva; gR^ihiita caapam = one who is handling, bow [Rama]; udaattam = majestic one [Rama]; aashii viSa tulya baaNam = serpent, similar, arrow; yashashvinam = distinguished one; lakshaNa lakshita angam = with great attributes, adorned, limbs – magnificent one; ava sthitam = who stood nearby; tam raaghavam aasaadya = him, that Raghava, on nearing; iti uvaaca = this way, said.
Verse 4
यथा प्रतिज्ञातम् इदम् नरेन्द्र कृतम् त्वया दृउष्ट फलम् च कर्म |
मम अद्य भोगेषु नरेन्द्र सूनो मनो निवृत्तम् हत जिवितेन || ४-२४-४
“As promised, oh, best king, you have accomplished this deed with its eventual fruition of getting back the kingdom and my wife, but now, oh, prince, my heart is backsliding from extravagances of kingdom and kingship, as my life itself is rendered despicable, for I got my brother killed. [4-24-4]
4. narendra = oh, best king; tvayaa yathaa pratij~naatam = by you, as to how, promised; idam dR^iSTa phalam karma kR^itam = this, eventual, fruition, deed with, is done – accomplished; narendra suunuH = king’s, son – oh, prince; hata jivitena = with flawed – became despicable, with life; adya mama manaH = now, my, heart; bhogeSu nivR^ittam = extravagances, backslidden.
Verse 5
अस्याम् महिष्याम् तु भृशम् रुदत्याम् पुरे अति विक्रोशति दुःख तप्ते |
हते नृपे संशयिते अंगदे च न राम राज्ये रमते मनो मे || ४-२४-५
“When the king is killed, this empress is wailing bitterly, much wailing is there in city scorched in sadness, and Angada too is in a doubtful state of sustaining his lives in the fond of his father, as such oh, Rama, my heart is not taking delight in kingdom. [4-24-5]
5. raama = oh, Rama; nR^ipe hate = king, when killed; asyaam mahiSyaam bhR^isham rudatyaam = this, empress, bitterly, weeping; duHkha tapte = sadness, scorched in; pure ati vikroshati = in city, much, wailing is there; angade ca = Angada is, also; samshayite = when in doubtful state; me manaH = my, heart; raajye na ramate = in kingdom, not, taking delight.
Verse 6
क्रोधाद् अमर्षाद् अतिविप्रधर्षाद् भ्रातुर् वधो मे अनुमतः पुरस्तात् |
हते तु इदानीम् हरि यूधपे अस्मिन् सुतीक्ष्णम् इक्ष्वाकु वर प्रतप्स्ये || ४-२४-६
“In the first instance I have agreed for the elimination of my brother owing to my anger, intolerance and as I was subjected to too much ignominy, but now, oh, best one from Ikshvaku-s, when the chief of monkeys Vali is put to death, I am painfully remorseful. [4-24-6]
6. purastaat = in the fist instance; krodhaat = by anger; a marSaat = by intolerance; ati vi pradharSaat = by too, much, ignominy; bhraatuH vadhaH me anumataH brother’s, killing, by me, agreed to; hari yuudhape ikshvaaku vara = oh, Ikshvaku, best of; idaaniim tu = now, but; asmin hate = that, monkey’s, chief, on dying; su tiikshNam = very, extremely; pra tapsye = highly, remorseful I am.
Verse 7
श्रेयो अद्य मन्ये मम शैल मुख्ये तस्मिन् हि वासः चिरम् ऋष्यमूके |
यथा तथा वर्तयतः स्व वृत्या न इमम् निहत्य त्रिदिवसय लाभः || ४-२४-७
“I think it would be better for me to live on that best mountain Rishyamuka for ever in an as is where is condition, somehow spending life befitting to a monkey, and achieving even heaven on killing my brother is of no good. [4-24-7]
7. adya = now; sva vR^ityaa = in my own, nature [befitting to a monkey]; yathaa tathaa = as is, where is; vartayataH = spending life; mama = to me; tasmin shaila mukhye R^iSyamuuke = on that, mountain, the best, on Rishyamuka; ciram vaasaH shreyaH = for ever, living, is better; thus; manye = I think; imam nihatya = him, on killing; tridivasaya laabhaH = heaven, achieving; na = no – good.
Verse 8
न त्वा जिघांसामि चर इति यत् माम् अयम् महात्मा मतिमान् उवाच |
तस्य एवे तत् राम वचो अनुरूपम् इदम् वचः कर्म च मे अनुरूपम् || ४-२४-८
“The words which he used to speak to me saying, ‘I do not wish to kill you, begone…’ are befitting to that great-souled and rational vanara, and my words in asking you to him to kill him, and my deeds in getting him killed are befitting to me, as an irrational vanara. [4-24-8]
8. raama = oh, Rama; mahaatmaa matimaan ayam = great-souled, rational one, this one [Vali]; tvaa na jighaamsaami = you, not, I wish to kill; cara = begone; iti yat maam uvaaca = thus, which, to me, spoke; tat vacaH = that [sort of ] word; tasya eve anuruupam = to him, alone, befitting; idam vacaH karma ca me anuruupam = this [sort of,] word, deed, also, to me, befitting.
Verse 9
भ्राता कथम् नाम महा गुणस्य भ्रातुर् वधम् राम विरोचयेत |
राजस्य दुःखस्य च वीर सारम् विचिन्तयन् काम पुरस्कृतो अपि || ४-२४-९
“Indeed, oh, brave Rama, whether killing one’s own brother will be self-torturous? Or, taking pleasure in kingdom on killing that brother will be more? Or, the distress ensuing that killing will be the most? Without truly discriminating these cruces, even if one has one’s own own avarice in prospect, who is he that is going to take pleasure in killing his own highly honoured brother? Excepting me! [4-24-9]
9. raama = oh, Rama; viira = oh, brave one; kaama puraskR^itaH api = avarice, keeping before [in prospect,] even if; bhraataa = of brother [killing]; raajasya = of kingdom [gaining]; duHkhasya ca = of distress, also [thru them]; saaram vi cintayan = crux, while discriminating; mahaa guNasya bhraatuH vadham = highly, honoured, brother’s, in killing; katham naama = how, indeed; vi rocayeta = takes pleasure in.
Verse 10
वधो हि मे मतो न असीत् स्व महात्म्या अव्यतिक्रमात् |
मम आसीत् बुद्धिः दुरात्म्यात् प्राण हारी व्यतिक्रमः || ४-२४-१०
“Killing me is not in the intent of Vali violating his probity, but my intent has become evilly life taking, violating my own probity. [4-24-10]
10. sva mahaatmyaa a vyatikramaat = his own, probity, without, violating; me vadhaH = me, killing; mataH na asiit hi = verily, intent [of Vali,] not, is there; indeed; mama buddhiH dur aatmyaat = my, intent’s, by evil; praaNa haarii = lives, taking; vyatikramaH aasiit = violation, is there.
Verse 11
द्रुम शाका अवभग्नो अहम् मुहुर्तम् परिनिष्टनन् |
स्वान्तयित्वा अनेन उक्तः न पुनः कर्तुम् अर्हसि || ४-२४-११
“I was whining for a time when Vali thrashed me with a tree branch, as if with a schoolmaster’s cane, but later on comforting me he said this to me, ‘do not do this again, this daring me to fight you back.’ [4-24-11]
11. druma shaakaa avabhagnaH = with tree, branch, thrashed [- as if that tree branch is a schoolmaster’s cane]; muhurtam = for a time; pariniSTanan aham = whining, I was; anena svaantayitvaa = by him, comforted; punaH kartum na arhasi uktaH = not, again, to do so, not, you shall; uktaH = I was said.
Verse 12
भ्रातृत्वम् आर्य भावः च धर्मः च अनेन रक्षितः |
मया क्रोधः च कामः च कपित्वम् च प्रदर्शितम् || ४-२४-१२
“Fraternity, dignity and also probity are conserved by him, while I exhibited furiousness, enviousness and also naughtiness of a monkey. [4-24-12]
12. anena = by him; bhraatR^itvam = brotherliness; aarya bhaavaH = dignity; dharmaH ca = probity, also; rakshitaH = conserved; mayaa = by me; krodhaH ca kaamaH ca = furiousness, also, enviousness, also; kapitvam ca pradarshitam = naughtiness of a monkey, also, exhibited.
Verse 13
अचिंतनीयम् परिवर्जनीयम्
अनीप्सनीयम् न अन्वेक्षणीयम् |
प्राप्तो अस्मि पाप्मानम् वयस्य
भ्रातुः वध त्वाष्ट्र वधात् इव इन्द्रः || ४-२४-१३
“As Indra acquired sin on killing Vishvarupa, the son of Tvastha, I too derived a sin by killing my brother, which sin is absolutely unimaginable for quantification, totally undesirable at any given time, wholly discardable by sagacious souls, and a disgustingly horrible spectre of brotherly hate. [4-24-13]
13. vayasya = oh, friend; bhraatuH vadha = by brother’s, killing; tvaaSTra vadhaat indraH iva = Tvastha, by killing, Indra, as with; a cintaniiyam = un, imaginable; pari varjaniiyam = wholly, discardable; an iipsaniiyam = un, desirable; na anvekshaNiiyam = not, sightly – unsightly – a horrible spectre; [imam = this]; paapmaanam praaptaH asmi = sin, derived, I have.
Verse 14
पाप्मानम् इन्द्रस्य मही जलम् च वृक्षाः च कामम् जगृहुः स्त्रियः च |
को नाम पाप्मानम् इमम् सहेत शाखा मृगस्य प्रतिपत्तुम् इच्छेत् || ४-२४-१४
“Earth, waters, trees and women took the burden of Indra’s sins, but who in name will bear the burden of this sin of mine, that too the sin of a monkey, who wishes to share? [4-24-14]
14. indrasya paapmaanam = Indra’s, sin; mahii jalam vR^ikshaaH ca striyaH ca = earth, waters, trees, also, women, also; jagR^ihuH kaamam = too [the burden of sin,] perhaps; shaakhaa mR^igasya = tree branch, animal – monkey – such as I am, my sin; imam paapmaanam = this, sin; kaH naama = who, in name; saheta = will tolerate – will bear the burden of it; pratipattum icChet = to share, wishes to.
Verse 15
ना अर्हामि सन्मानम् इमम् प्रजानाम् न यौव राज्यम् कुत एव राज्यम् |
अधर्म युक्तम् कुल नाश युक्तम् एवम् विधम् राघव कर्म कृत्वा || ४-२४-१५
“On undertaking this sort of deed that includes unjust and involves ruination of one’s own race, I am unsuited for this sort of accolade from the subjects of this kingdom, and when I am ineligible to be the price regent of this kingdom, wherefore to become its regent? [4-24-15]
15. raaghava = oh, Raghava; a dharma yuktam = un, just, along with – includes; kula naasha yuktam = race, ruination, along with – involves; evam vidham karma kR^itvaa = this, sort, deed, having done; prajaanaam imam sanmaanam = subjects’, this sort of, for accolade; na arhaami = not, I am suitable; yauva raajyam na = prince regent, no – unfit for; raajyam kuta eva = for kingdom – for kingship, where from.
Verse 16
पापस्य कर्ता अस्मि विगर्हितस्य
क्षुद्रस्य लोक अपकृतस्य लोके |
शोको महान् मम अभिवर्तते अयम्
वृष्टेः यथा निम्नम् इव अम्बु वेगः || ४-२४-१६
“In this world, I am a committer of a felony which is debased, highly damnable and pernicious to the world itself, whereupon this irresistible misery is rushing in on me, as with the rush of speeding rainy-waters towards a declivity. [4-24-16]
16. loke = in world; vi garhitasya = verily, damnable [felony]; kshudrasya = debased [felony]; loka apakR^itasya = to world, a pernicious [felony]; paapasya = sin – felony; kartaa asmi = committer, I am; vR^iSTeH ambu vegaH iva = of rain, water’s, speed, as with; mahaan ayam shokaH = irresistible, this, misery; mama = me; nimnam yathaa abhivartate = declivity, as with, following – rushing in.
Verse 17
सोदर्य अघाता अपर गात्र वालः संताप हस्त अक्षि शिरो विषाणः |
एनोमयो माम् अभिहन्ति हस्ती दृप्तो नदी कूलम् इव प्रवृद्धः || ४-२४- १७
“The sin of mine in killing my brother assumed a form of an elephant, where my sinister motives of killing my own brother have assumed that elephant’s hind and tail, and my causing agony to my own brother has become that elephant’s head, eyes, trunk, and tusks, with them that berserk and monstrous elephant called sin, is goring me as it would gore a riverbed. [4-24- 17]
17. [enaH = sin – is in the shape of]; sodarya aghaataa apara gaatra vaalaH = brother’s, killing, hind part, of body, with tail; samtaapa hasta akshi shiraH viSaaNaH = agony, trunk, eyes, head, tusks; enaH mayaH = sin, full with; dR^iptaH = berserk; pra vR^iddhaH = well, grown up – monstrous; hastii = elephant; maam = me; nadii kuulam iva = river, bed, as with; abhi hanti = forcibly, thumping me.
Verse 18
अंहो बतेदम् नृ वर अविषह्य निवर्तते मे हृदि साधु वृत्तम् |
अग्नौ विवर्णम् परितप्य मानम् किट्टम् यथा राघव जात रूपम् || ४-२४-१८
“How difficult is this insufferable sacrilege of mine, oh, best king, owing to which my good breeding is shed from my heart, as with the gold, which if alloyed will be intolerant of that filth, but oh, Raghava, even the gold sheds itself from scum when melted, and though I melt in grief this scum of sacrilege is unshed. [4-24-18]
18. nR^i vara = oh, king, the best; raaghava = oh, Raghava; me hR^idi saadhu vR^ittam = from my, heart, good, behaviour [ breeding]; idam amhaH = this, sacrilege; a vi Sahya = in, verily, sufferable; agnau pari tapya maanam = in fire, wholly, melted; vi varNam = without, colour – alloyed; jaataruupam = gold; kiTTam yathaa = intolerant of scum, as with; nivartate = shedding off – casting away; bata = how difficult.
Verse 19
महा बलानाम् हरि यूथपानाम् इदम् कुलम् राघव मन् निमित्तम् |
अस्य अंगदस्य अपि च शोक तापात् अर्थ स्थित प्राणम् इतीव मन्ये || ४-२४-१९
“I think this body of great-might monkey commanders is withstanding its lives in a halfway, oh, Raghava, just because of me and this Angada who is searing in anguish, for it is half-dead with the death of Vali. [4-24-19]
19. raaghava = oh, Raghava; mat nimittam = me, because of; asya angadasya = this, Angada’s; shoka taapaat ca api = in anguish, searing, also, even; mahaabalaanaam hari yuuthapaanaam = great-mighty ones, of monkey, commanders; idam kulam = this, clan of – body of; artha sthita praaNam = in half, withstanding, lives, [half-dead, half-living]; itiiva manye = thus, I think.
Verse 20
सुतः सुलभः सुजनः सुवश्यः कुतः तु पुत्रः सदृशः अंगदेन |
न च अपि विद्येत स वीर देशो यस्मिन् भवेत् सोदर संनिकर्षः || ४-२४-२०
“It is easy to get an easygoing and easy to deal with son, but where to get a son similar to Angada, oh, valiant Rama, also where to get even such a place wherein there will be an easy access to the nearness to one’s own brother?
20. angadena sadR^ishaH = with Angada, similar to; su janaH = easygoing su vashyaH sutaH = easy to deal with, a son; putraH = such a son; kutaH sulabhaH [su labhyaH] = wherefrom, easily available; viira = oh, brave Rama; yasmin = wherein; sodara sannikarSaH = brother’s, nearness; bhavet = will be there; saH deshaH ca api na vidyeta = that, place . world is, also, even, not, evident.
Verse 21
अद्य अंगदो वीर वरो न जीवेत् जीवेत माता परि पालनार्थम् |
विना तु पुत्रम् परिताप दीना सा नैव जीवेत् इत् निश्चितम् मे || ४-२४-२१
“This best of brave ones, Angada, will not live reft of his father, but his mother Tara has to live to foster her son Angada, but if Angada dies with his heartbroken for his farther, then without her son her misery will become miserable, and then she too may not live… this is my resolve. [4-24-21]
21. adya = now; viira varaH = brave one, best of; angadaH na jiivet = Angada, not, lives; maataa paripaalana artham jiiveta = mother, foster, purpose of, may live; putram vinaa tu = son, without, but; paritaapa diinaa = by misery, miserable; saa na eva jiivet = she, not, thus, lives; iti me nishcitam = thus, my, resolve is.
Verse 22
सो अहम् प्रवेक्ष्यामि अति दीप्तम् अग्निम्
भ्रत्रा च पुत्रेण च सख्यम् इच्छन् |
इमे विचेष्यन्ति हरि प्रवीराः
सीताम् निदेशे परिवर्तमानाः || ४-२४-२२
“Such as I am, I wish to enter a highly blazing fire seeking amity with my departed brother and as well with son Angada, and these best valiant monkeys will search for Seetha duly conducting themselves under your control. [4-24-22]
22. saH aham = such as I am; bhratraa ca = with brother, also; putreNa ca = with son, also; sakhyam = amity; icChan = seeking; ati diiptam agnim pravekshyaami = highly, blazing, fire, I wish to enter; ime = these; hari pra viiraaH = monkey, best, valiant ones; nideshe = under your control; pari vartamaanaaH = conducting themselves; siitaam vi ceSyanti = for Seetha, thoroughly search.
Verse 23
कृत्स्नम् तु ते सेत्स्यति कार्यम् एतत् मयि अपि अतीते मनुजेन्द्र पुत्र |
कुलस्य हन्तारम् अजीवन अर्हम् राम अनुजानीहि कृत अगसम् माम् || ४-२४-२३
“Oh, prince, even if I am dead your mission will be achieved in its entirety, and oh, Rama, having perpetrated infraction I have become an eliminator of the propriety of our race, hence I have become an unworthy one to live, and hence permit me to commit myself to fire…” Thus Sugreeva said to Rama. [4-24-23]
23. manuja indra putra = men, lord’s, son – oh, prince; raama = Rama; mayi = I am; atiite api = dead, even though; te kR^itsnam etat kaaryam = your, entire, this, mission; setsyati = will be achieved; kulasya hantaaram = [propriety of ] race, eliminator of; a jiivana arham = not, to live, worthy of; kR^ita agasam = one who perpetrated, infraction; maam anujaaniihi = me, you permit.
Verse 24
इति एवम् आर्तस्य रघु प्रवीरः श्रुत्वा वचो वालि जघन्य जस्य |
संजात बाष्प पर वीर हन्ता रामो मुहूर्तम् विमना बभूव || ४-२४-२४
On hearing the anguished words of the younger brother of Vali, namely Sugreeva, the eyes of Rama, the best valiant one from Raghu’s dynasty and the eliminator of valiant enemies, are moistened and he became perturbed for a moment. [4-24-24]
24. raghu praviiraH = Ragu-dynasty’s, best valiant one; para viira hantaa = other, valiant ones, eliminator of – eliminator of enemy-side valiant ones; raamaH = Rama; aartasya = one who is anguished; vaali jaghanya jasya = to Vali, later, born – younger brother – Sugreeva’s; iti evam vacaH shrutvaa = thus, that kind of, words, on hearing; samjaata baaSpa = with born, tears; muhuurtam vi manaa babhuuva = Rama, for a moment, without, proper heart [perturbed,] became.
Verse 25
तस्मिन् क्षणे अभीक्ष्णम् अवेक्षमाणः क्षिति क्षमावान् भुवनस्य गोप्ता |
रामो रुदन्तीम् व्यसने निमग्नाम् समुत्सुकः सः अथ ददर्श ताराम् || ४-२४-२५
At that moment, Rama whose perseverance is like that of the earth and who is the protector of earth has seen Tara, who is wailing and repeatedly looking around as she is deluged in desperation, and then with all his concernedness Rama paced towards her. [4-24-25]
25. kshiti kshamaavaan = earth [like,] in perseverance; bhuvanasya goptaa = universe’s, protector; saH raamH = he, that Rama; tasmin kshaNe = at that, moment; samutsukaH = concernedly; abhiiikshNam avekshamaaNaH = who is repeatedly, looking [around, Tara]; vyasane nimagnaam = in desperation, deluged in; rudantiim = she who is wailing; atha = then; taaraam dadarsha = Tara, he saw [and paced towards her.]
Verse 26
ताम् चारु नेत्राम् कपि सिंह नाथाम् पतिम् समाश्लिष्य तद शयानाम् |
उत्थापयामासुः अदीन सत्त्वाम् मंत्रि प्रधानाः कपि राज पत्नीम् || ४-२४-२६
The prominent monkey ministers then started to raise her up, whose eyes are pleasant and intellect unfailing, and who had the lion among monkeys as her husband, but now collapsed on ground hugging her departed husband. [4-24-26]
26. caaru netraam = pleasant, eyed one – Tara; kapi simha naathaam = who has monkey, lion, as her husband; tada patim sam aashliSya = thus, husband, on tightly hugging; shayaanaam = reposing [fell flat on him]; a diina sattvaam = not, piteous, at intellect [of unfailing intellect]; kapi raaja patniim = monkey, king’s, wife; taam = her; mantri pradhaanaaH = ministers, prominent ones; utthaapayaamaasuH = started to raise her up.
Verse 27
सा विस्फुरंती परिरभ्यमाणा भर्तुः समीपात् अपनीयमाना |
ददर्श रामम् शर चाप पाणिम् स्व तेजसा सूर्यम् इव ज्वलंतम् || ४-२४-२७
She who is hugging her husband wriggled highly when she is disengaged from him, and at a particular stage she saw Rama with his bow and arrow in his hands and who is resplendent like sun, by his own resplendence. [4-24-27]
27. parirabhyamaaNaa = while hugging her husband; bhartuH samiipaat = from husband’s, nearness, apa niiyamaanaa = while being disengaged; saa = she; vi sphurantii = highly wriggling; shara caapa paaNim = one with bow, arrow, in hand; sva tejasaa suuryam iva jvalantam = by his own, resplendence, sun, like, resplendent; raamam dadarsha = Rama, she saw.
Verse 28
सु संवृत्तम् पार्थिव लक्षणैः च तम् चारु नेत्रम् मृगशाव नेत्रा |
अदृष्ट पूर्वम् पुरुष प्रधानम् अयम् स काकुत्स्थ इति प्रजज्ञे || ४-२४-२८
On seeing at him whose eyes are graceful, one endowed with all kingly attributes, who looked best among men, and who is unseen so far, that fawn-eyed Tara realized him alone as that Rama. [4-24-28]
28. mR^iga shaava netraa = deer, calf of, eyed [fawn-eyed Tara]; paarthiva lakshaNaiH ca = one with king’s, attributes; su sam vR^ittam = very, well, enveloped with – fully endowed with; caaru netram = one with graceful, eyes; a dR^iSTa puurvam = un, seen, earlier [so far]; puruSa pradhaanam = among men, best one – Supreme Person; tam = him; ayam = he alone; saH kaakutstha iti = that, Rama, thus; pra jaj~ne = well, discerned – she realized.
Verse 29
तस्य इन्द्र कल्पस्य दुरासदस्य महानुभावस्य समीपम् आर्या |
आर्त अति तूर्णम् व्यसनम् प्रपन्ना जगाम तारा परिविह्वलन्ती || ४-२४-२९
She on whom misfortune has chanced and who is anguished, that noble lady Tara went very quickly with highly squirming movements to the near of the highly exalted soul Rama, who matches Indra in his valour and an unreachable one for his enemies. [4-24-29]
29. aaryaa = noble-vanara female; aarta = anguished one; vyasanam prapannaa = misfortune, chanced upon her; such; taaraa = Tara; pari vihvalantii = with highly, squirming movements; indra kalpasya = to Indra, one matching to; dur aasadasya = un, reachable one; mahaanubhaavasya = of highly-exalted one; tasya samiipam = to his, nearby; ati tuurNam = very, quickly; jagaama = she went.
Verse 30
तम् सा समासाद्य विशुद्ध सत्त्वम् शोकेन संभ्रांत शरीर भावा |
मनस्विनी वाक्यम् उवाच तारा रामम् रण उत्कर्षण लब्ध लक्ष्यम् || ४-२४-३०
The body language of Tara which is so far disconcerted by the grief felt for Rama’s perfect hitting, felling and achieving his object in war, namely Vali, is now disoriented to anger on seeing the very same Rama, as she is a self-respectful lady. But on arriving at the near of that very pure being Rama, that ireful body language of hers again reoriented itself to a sort of serenity, and then she spoke this to him. [4-24-30]
30. shokena = – by grief; sambhraanta shariira bhaavaa = with flustered, body, nature of – disconcerted is her bodily behaviour; manasvinii = self-respectful lady – hence angry at Rama; saa taaraa = she, that Tara; vi shuddha sattvam = him that – very, pure, being; raNa utkarSaNa labdha lakshyam = in war, by perfection, received – achieved, object – one who perfectly hit object, Vali, in war; tam raamam sam aasaadya = him, that Rama, on nearing; vaakyam uvaaca = sentence, said.
Verse 32
त्वम् आत्त बाणासन बाण पाणिः महाबलः संहनन उपपन्नः |
मनुष्य देहाभुदयम् विहाय दिव्येन देहाभ्युदयेन युक्तः || ४-२४-३२
“You with your proportionate physic are a mighty one handling bows and arrows, but your bodily magnificence is more than that of magnificent humanly body. [4-24-32
32. aatta [aapta ] baaNaasana baaNa paaNiH = taking, arrow’s seat [bow,] arrows, in palm; mahaabalaH = highly mighty one; samhanana upapannaH = proportionally, limbed – magnificently limbed; tvam = you; manuSya deha abhudayam = human, body’s magnificence; vihaaya = leaving off – more than; divyena deha abhyudayena = divine, being’s magnificence; yuktaH = you have.
Verse 31
त्वम् अप्रमेयः च दुरासदः च जितेन्द्रियः च उत्तम धर्मकः च |
अक्षीण कीर्तिः च विचक्षणः च क्षिति क्षमवान् क्षतजोपमा अक्षः || ४-२४-३१
“You are an indeterminable one, an inaccessible one, one with his self conquered, the supreme among righteous souls, your glory is unmitigated, and you are the one with clear discrimination, and in endurance earth-like, and your eyes are blood streaked like those of an emperor. [4-24-31]
31. tvam = you are; a prameyaH ca = in, determinable one, also; dur aasadaH ca = in, accessible one, also; jita indriyaH ca = [one who] conquered, senses – above senses, also; uttama dharmakaH ca = supreme, among righteous ones, also; a kshiiNa kiirtiH ca = [one with] un, mitigated, glory, also; vi cakshaNaH ca = verily, discriminative, also; kshiti kshamavaan = earth-like, in endurance; kshataja upamaa akshaH = blood, similar, eyed.
Verse 32
त्वम् आत्त बाणासन बाण पाणिः महाबलः संहनन उपपन्नः |
मनुष्य देहाभुदयम् विहाय दिव्येन देहाभ्युदयेन युक्तः || ४-२४-३२
“You with your proportionate physic are a mighty one handling bows and arrows, but your bodily magnificence is more than that of magnificent humanly body. [4-24-32
32. aatta [aapta ] baaNaasana baaNa paaNiH = taking, arrow’s seat [bow,] arrows, in palm; mahaabalaH = highly mighty one; samhanana upapannaH = proportionally, limbed – magnificently limbed; tvam = you; manuSya deha abhudayam = human, body’s magnificence; vihaaya = leaving off – more than; divyena deha abhyudayena = divine, being’s magnificence; yuktaH = you have.
Verse 33
एन एव बाणेन हतः प्रियो मे तेन एव बाणेन हि माम् जहि हि |
हता गमिष्यामि समीपम् अस्य न माम् विना वीर रमेत वाली || ४-२४-३३
“Oh, brave one, kill me too with the same arrow with which you have killed my dear husband, and on getting killed at your hand I wish to reach his near, as Vali takes no delight without me. [4-24-33]
33. viira = oh, brave one; ena eva baaNena me priyaH hataH = which, alone, with arrow, my, dear one, is killed; tena baaNena eva = with that, arrow, only; maam = me; jahi hi = leave off [kill]; hataa = when killed; asya samiipam gamiSyaami = to his, near, I wish to go; maam vinaa = me, without; vaalii na rameta = Vali, will not, takes delight.
Verse 34
स्वर्गे अपि पद्म अमल पत्र नेत्र समेत्य संप्रेक्ष्य च माम् अपश्यन् |
न हि एष उच्चावच ताम्र चूडा विचित्र वेषाः अप्सरो अभजिष्यत् || ४-२४-३४
“Though Vali with eyes like unblemished lotus petals reaches heaven he looks around for me, and not finding me there, he does not have a romance with celestial apsara-s though they will be in amazing costumes and wear red-coloured towering tiaras. [4-24-34]
34. padma a mala patra netra = lotus’, un, blemished, petal, eyed one [here Vali, not Rama]; eSaH = he, Vali; svarge sametya api = to heaven, reached, though; samprekshya = on looking around [in heaven for me]; maam a pashyan = me, not, seeing; uccaavaca taamra cuuDaa = [those with] towering, with red, tiaras; vicitra veSaaH = with amazing, costumes; apsaraaH = apsara-s; na abhajiSyat = he will not, make love to celestials.
Verse 35
स्वर्गे अपि शोकम् विवर्णताम् च मया विना प्राप्स्यति वीर वाली |
रम्ये नगेन्द्रस्य तटा अवकाशे विदेह कन्या अरहितो यथा त्वम् || ४-२४-३५
“Even though Vali is in heaven he will derive despair and despondency without me, like you, who are despondent and despaired on the pleasant stretches of mountainsides of that best mountain Rishyamuka, as you are without Seetha. [4-24-35]
35. viira = oh, valiant one; videha kanyaa rahitaH = Vidheha kingdom, damsel, without – without Vaidehi; tvam = you; naga indrasya = of mountain, the best; ramye taTa avakaashe = pleasant, mountainsides’, in stretches; yathaa = as to how you are; likewise; vaalii svarge api = Vali is, in heaven, even in; mayaa vinaa = me, without; shokam vi varNataam ca = despair, without, colour [pale-faced, despond,] also; praapsyati = he derives.
Verse 36
त्वम् वेत्थ तावत् वनिता विहीनः
प्राप्नोति दुःखम् पुरुषः कुमारः |
तत् त्वम् प्रजानन् जहि माम् न वाली
दुःखम् मम अदर्शनजम् भजेत || ४-२४-३६
“How a virile person derives discomfort without his woman, that much you know, isn’t it! Because you are aware of it, you kill me; let not Vali get any discomfort when he does not find me. [4-24-36]
36. kumaaraH puruSaH = youthful one – virile, person; vanitaa vihiinaH = woman, without; duHkham praapnoti = discomfort, he derives; that; tvam vettha taavat = you, know, that much; tat = thereby; pra jaanan = verily, while aware of it; maam jahi = me, you kill; vaalii = Vali; mama = my; a darshana jam = not, seeing – find, born out of – owing to; duHkham = discomfort; na bhajeta = not, may [not] get.
Verse 37
यत् च अपि मन्येत भवान् महात्मा
स्त्री घात दोषः तु भवेन् न मह्यम् |
आत्मा इयम् अस्य इति हि माम् जहि त्वम्
न स्त्री वधः स्यात् मनुजेन्द्र पुत्र || ४-२४-३७
“Oh, prince, as a high souled one even if you think that, “sin of killing a female will not befall on me?” But deem me as his soul, as scriptures say that the wife is the soul of husband, and hence kill me, then there will not be any blemish of woman killing. [4-24-37]
37. manuja indra putra = great, king’s, son – oh, prince; mahaatmaa = great-souled one; bhavaan = you are; mahyam = to me [to Rama]; strii ghaata doSaH = woman, killing, blemish – sin; na bhavet = not, happen – befall; thus; manyeta yat ca = if you deem, even if; iyam asya aatmaa = she is, his, soul; iti = thus as; maam tvam jahi = me, you, kill; strii vadhaH na syaat = woman, killing, will not be, there.
Verse 38
शास्त्र प्रयोगात् विविधाः च वेदात् अनन्य रूपाः पुरुषस्य दाराः |
दार प्रदानात् न हि दानम् अन्यत् प्रदृश्यते ज्ञानवताम् हि लोके || ४-२४-३८
“In the course of implementing scriptural rituals, and even as contained in various Vedic sayings, wife is not a separate entity than her husband, and no better endowment than endowing a wife to an eligible bridegroom by bride’s father is countenanced by the wise men in the world, isn’t it. [4-24-38]
38. shaastra prayogaat = scriptures, in implementing; vividhaaH ca vedaat = various, also, Vedic sayings; daaraaH puruSasya = wife is, man’s; an anya ruupaaH = not, other, aspect [entity]; loke daara pradaanaat = in world, wife, endowment; anyat = another, other than; daanam = endowment; j~naanavataam = by wise men; na pradR^ishyate hi = not, verily seen – countenanced, isn’t it.
Verse 39
त्वम् च अपि माम् तस्य मम प्रियस्य प्रदास्यसे धर्मम् अवेक्ष्य वीर |
अनेन दानेन न लप्स्यसे त्वम् अधर्म योगम् मम वीर घातात् || ४-२४-३९
“Even you, oh, valiant one, on examining good and bad bestow me to my dear husband, and by that way, oh, brave one, by such an endowment of a wife to her husband, by way of killing and sending her to her husband, you too will not get any touch of sin. [4-24-39]
39. viira = oh, valinat one; tvam ca api = you, also, even; dharmam avekshya = good, on examining; maam = me; mama priyasya tasya = my, dear one, to him; pradaasyase = you may bestow; viira = oh, brave one; tvam anena daanena = you, by this, endowment; mama ghaataat = me, by killing; a dharma yogam = not, rightness, touch of – touch of sin; na lapsyase = not, you attain.
Verse 41
इति एवम् उक्तः तु विभुः महात्मा ताराम् समाश्वास्य हितम् बभाषे |
मा वीर भार्ये विमतिम् कुरुष्व लोको हि सर्वो विहितो विधात्रा || ४-२४-४१
Thus that way when Tara spoke to that lord and great-souled Rama, Rama consoling Tara well, spoke this word of expediency, “oh, wife of valiant one, let not your mind go raving, the Creator decreed all the world to be in this way, isn’t so! [4-24-41]
41. iti evam uktaH = thus, that way, who is spoken; vibhuH mahaatmaa = that lord [Rama,] great-souled one; taaraam = at Tara; sam aashvaasya = on consoling; hitam babhaaSe = expedient, spoke to her; viira bhaarye = oh, valiant one’s, wife; vi matim = out of, mind – mind go raving; maa kuruSva = don’t, make; sarvaH lokaH vidhaatraa vihitaH hi = all, world, by Creator, decreed [to be in this way,] isn’t it.
Verse 40
आर्ताम् अनाथाम् अपनीयमानाम् एवम् गताम् न अर्हसि माम् अहन्तुम् |
अहम् हि मातंग विलास गामिना प्लवंगमानाम् ऋषभेण धीमता |
विना वरार्होत्तम हेम मालिना चिरम् न शक्ष्यामि नरेन्द्र जीवितुम् || ४-२४-४०
“Anguished and unprotected, such as I am, oh, king, I am being distracted from my departed husband by these Vanara misters, and it is unapt of you to not to kill me, as I am incapable to live without him, whose sprightly gait is like that of an elephant, a best one among fly-jumping Vanara-s, a courageous one, and who wears a precious and exquisite golden pendant…” Thus Tara pleaded with Rama for a mercy-death. [4-24-40]
40. narendra = oh, king the best; aartaam = one who is anguished one; a naathaam = un, protected one; apaniiyamaanaam = distracted [from dead-husband]; evam gataam = such as I am; maam = me; a hantum = to not, to kill; na arhasi = not, apt of you; aham = I; maatanga vilaasa gaaminaa = elephant’s, sprightly, with gait [Vali]; dhiimataa = courageous one [intellectual one, secondarily]; vara arha uttama hema maalinaa = [one with] precious, exquisite, golden, pendant; plavangamaanaam R^iSabheNa = among fly-jumpers, the best; vinaa = without [such a Vali]; ciram jiivitum = for a long time, to live; na shakshyaami = not, capable I am.
Verse 42
तम् चैव सर्वम् सुख दुःख योगम् लोको अब्रवीत् तेन कृतम् विधात्रा |
त्रयो अपि लोका विहितम् विधानम् न अति क्रमन्ते वशगा हि तस्य || ४-२४-४२
“And the same Creator has ordained mirth and misery , and even their association, so say sagely people. And even the triad of worlds is indeed under his control, and that triad too, cannot transgress the foreordained predestination. [4-24-42]
42. tam sukha duHkha yogam caiva = that, mirth, misery, their association, also thus; sarvam = everything; tena vidhaatraa kR^itam- by him, creator, made – ordained; lokaH abraviit = [so sagely] people, say; trayaH api lokaaH = three, even, worlds; tasya vashagaa hi = under his, control, indeed; vihitam vidhaanam = foreordained, process – predestination; na ati kramante = not, over, step [transgress, worlds.]
Verse 43
प्रीतिम् पराम् प्राप्स्यसि ताम् तथा एव पुत्रः च ते प्रप्स्यति यौव राज्यम् |
धात्र विधानम् विहितम् तथा एव न शूर पत्न्यः परिदेवयन्ति || ४-२४-४३
“You will get paramount appeasement as before, and your son will become the crown prince, God has ordained destiny only in that way. Wives of the valiant ones will not mourn emotionally.” Thus Rama consoled Tara. [4-24-43]
43. paraam taam priitim praapsyasi = paramount, that sort of [as before,] appeasement, you get; te putraH ca = your, son, also; yauva raajyam praapsyati = crown, prince, he will get; dhaatra vidhaanam = by God, destiny; tathaa eva = that way, only; vihitam = has ordained; shuura patnyaH na paridevayanti = valiant one’s, wives, will not, mourn emotionally.
Verse 44
आश्वासिता तेन महत्मना तु प्रभाव युक्तेन परंतपेन |
सा वीर पत्नी ध्वनता मुखेन सुवेष रूपा विरराम् तारा || ४-२४-४४
Thus consoled by that persuasive, noble-souled and enemy-burner Rama, that brave one’s wife whose aspect is fair and whose attire is proper, she paused her plaint, but with a puling expression. [4-24-44]
44. prabhaava yuktena = persuasion, one who has; param tapena = by enemy-burner; mahatmanaa = by noble-souled one; tena = by him, Rama; aashvaasitaa tu = consoled, but; viira patnii = brave one’s, wife; dhvanataa mukhena = sounding, faced – with a puling expression; su veSa [su ] ruupaa = properly, attired, fair in aspect; saa taaraa viraraam = she, Tara, paused – her plaint.
