Chapter 4(16)
With a face like that of the lord of the stars, Tara said this.75 However, Vali reprimanded her and addressed her in these words. ‘This extremely angry brother of mine is roaring and he is also an enemy. O one with the beautiful face! What is the reason for me to tolerate him? O timid one! To brave ones who cannot be assailed and do not retreat from a battle, the tolerance of a challenge is said to be worse than death. I cannot tolerate this and I am capable of fighting against those who desire a clash. Sugriva is angry, but it is the roar of a hinagriva.76 You should not be distressed at the prospect of Raghava doing anything against me. He knows about dharma. He is grateful. Why should he commit a wicked act like that? Return with all the women. Why are you following me again? You have shown me your affection. You have acted faithfully towards me. Conquer your fear. I will go and fight against Sugriva. I will destroy his insolence, but I will let him escape with his life. For the sake of victory, I am taking an oath on my lives for you to return. In the encounter against my brother, I will easily be victorious and will return.’ At this, Tara, agreeable in speech, embraced Vali. Weeping gently, she circumambulated him, keeping him to her right.77 Desiring victory, she pronounced mantras of benediction. Confused and miserable, she entered the inner quarters with the women. With the women, Tara entered her own residence.
He emerged from the city, sighing like an enraged and large snake. Filled with supreme rage, the immensely powerful Vali sighed. Wishing to see the enemy, he glanced around on all sides. He then saw the handsome Sugriva, golden and tawny in complexion. With his loins girded, he was ready, blazing like a fire. The mighty-armed one saw Sugriva stationed there. Filled with supreme rage, Vali also tied up his girdle firmly. The valiant Vali firmly girded his loins and raised his fists. Having ascertained the right time to attack, he rushed in Sugriva’s direction. Vali was adorned in a golden garland and was advancing in rage. Sugriva also raised his clenched fists in his direction. Sugriva, accomplished in fighting, descended with great force. With eyes coppery red in rage, Vali addressed him in these words. ‘This fist of mine is tightly clenched and the fingers are tucked away inside. I will strike you with force, so that I can take away your life.’ Thus addressed, Sugriva angrily told Vali, ‘My fists will descend on your head and rob you of your life.’ He78 approached him and struck him with great rage and force. Thereby, blood began to flow from the blows and he79 looked like a mountain. Though alone, Sugriva used his energy to uproot a sala tree. He struck Vali on the body, like a bolt of thunder descending on a large mountain. Struck by the uprooted sala tree and confused, Vali trembled. He was like a boat with helmsmen, but suffering on the ocean because of its heavy burden. Both of them were valiant and terrible in strength. Their speed was like that of Suparna.80 The fearfulness of their forms was enhanced, like the moon and the sun in the sky. However, Sugriva was milder in valour and his insolence was shattered by Vali. Exhibiting his dexterity, he sought to avoid Vali.
Raghava affixed a large arrow that was like a virulent serpent and struck Vali in the chest with this. Struck with force, Vali fell down on the ground. He was wet with streams of blood and sweat. He was like a blossoming ashoka tree, uprooted by the wind. Vasava’s son became unconscious in the encounter. He was like Indra’s standard, when it is shattered and falls down on the ground.81
Chapter 4(17)
Vali was harsh in battle, but he was struck by Rama’s arrow. He suddenly fell down, like a tree that has been severed. His limbs, decorated in ornaments made out of molten gold, sprawled out on the ground. He fell down, like the standard of the king of the gods when it has been freed from the ropes. The lord of large numbers of apes and bears fell down on the ground. He was like the moon, when it has been dislodged from the sky and no longer illuminates the earth. The great-souled one’s body fell down on the ground. However, his prosperity, his life, his energy and his valour hadn’t yet disappeared. Shakra had given him an excellent golden garland, decorated with jewels. The foremost among ape’s life, energy and prosperity were sustained by this. The brave leader of the apes was wearing that garland and he looked like a rain cloud, tinged at the extremities with the hue of the evening. Though he had fallen down because his inner organs had been struck, the garland, his body and the arrow dazzled, as if Lakshmi had been divided into three. That weapon had the power to convey the brave one along the road to heaven. Released from Rama’s bow, it would convey him to his supreme destination. Fallen down in the battle, he was like a fire without its rays. It was as if Yayati had been dislodged from the world of the gods after his store of merit was over. Though he was as unassailable as the great Indra, though he was impossible to withstand, like the great Indra, he was like the sun fallen down on the ground, when the time arrives for the end of a yuga. Vali, the great Indra’s son, wearing that golden garland, was brought down. The mighty-armed one’s chest was like that of a lion. With tawny eyes, his mouth blazed. He saw Rama approach him, followed by Lakshmana.
On seeing Raghava and the immensely strong Lakshmana, Vali politely uttered harsh words that were full of dharma. ‘What qualities have you achieved by slaying someone who was not facing you? I was engaged in fighting and have met my death because of you. You have been born in a noble lineage. You possess spirit. You are energetic and observe vows. “Rama knows about compassion and is engaged in the welfare of subjects. He is kind and great in endeavour. He knows about time and is firm in following his vows.” In this way, all the creatures speak about your fame on earth. Considering those qualities and knowing about your great lineage, despite being restrained by Tara, I faced Sugriva. When I did not see you, I arrived at the conclusion, “He should not hurt me when I am distracted and am fighting against someone else.” I did not know that you have destroyed your soul and that you have raised the banner of dharma, but follow adharma. I now know that you are wicked in conduct, like a well hidden in grass. You are wicked, in the disguise of a virtuous person, like a hidden fire. I did not know that you were deceitfully enveloped in dharma. In my kingdom, or in my city, I have not committed a wicked act towards you. I do not know of any violent deed that I have done towards you. I am innocent. An ape always roams around in the forest and subsists on fruits and roots. You acted against me when I was engaged with someone else. You are the son of a lord of men. It is evident that you are pleasant to see. O king! All the signs show that you are full of dharma. Which learned person, who does not have any doubts82 and has been born in a noble lineage, will hide himself in the signs of dharma and perpetrate such a cruel deed? You have been born in a royal lineage and are renowned as someone who follows dharma. While donning the garb of morality, why are you running after what is immoral? O king! Conciliation, donations, forgiveness, dharma, perseverance, valour and punishing those who cause injury—these are the qualities of kings. O Rama! We are animals who roam around in the forest, surviving on roots and fruits. O lord of men! This is our nature and you are a man.83 Land, gold and silver—these are the reasons for acting against a person. What has tempted you into this forest? Which of my fruits are you after? Good policy, humility, punishing and showing favours—these represent the broad conduct of kings. Kings do not act according to their own caprices. For you, desire has been the most important. You are unsteady and prone to anger. Since you are devoted to a bow, your conduct as a king has been narrow.84 You are not devoted to dharma. Your intelligence is not based on artha. O lord of men! You are dragged along by your senses and a conduct based on caprice. O Kakutstha! I am innocent and you have slain me with an arrow. Having performed this reprehensible deed, what will you say in an assembly of the virtuous? One who kills a king, one who kills a brahmana, one who kills a cow, one who is a thief, one who is devoted to killing creatures, one who is a non-believer85 and one who marries before the marriage of his elder brother—all these go to hell. My skin cannot be worn. The virtuous shun my body hair and bones. My flesh cannot be eaten by those like you who follow dharma. O Raghava! Brahmanas and kshatriyas c
an eat five kinds of animals with five nails—a porcupine, a shvavidha,86 a lizard, a hare and a turtle as the fifth. O king! Learned ones do not desire my skin and bones. I possess five nails and have been killed, though my flesh cannot be eaten. O Kakutstha! If you are the protector, the earth does not have a protector. This is like a woman with good conduct possessing a cunning husband. You are deceitful, inferior, wicked and false, though your mind seems to be generous. You violate agreements. How could you have been born to the great-souled Dasharatha? You have destroyed the harness of good conduct and transgressed the dharma of the virtuous. I have been slain by an elephant named Rama, who has abandoned the goad of dharma. O son of a king! Had you fought with me in an encounter when I could see you, you would have been killed by me today and would have seen the god Vaivasvata.87 I am unassailable and was slain by you in an encounter when I could not see you. You were like a serpent, attacking when a man is intoxicated with liquor and is asleep. Had you not killed me in a desire to bring Sugriva pleasure, I would have captured Ravana alive in a battle, bound him by the neck and delivered him to you. Whether Maithilee has been kept in the waters of the ocean or in the nether regions, on your command, I would have brought her, like the white mare.88 When I have gone to heaven, Sugriva’s obtaining the kingdom is proper. However, your following adharma and slaying me in a battle is not proper. When a person is urged by destiny, such an addiction to desire occurs. But pardon me. Think about virtue and give me a reply.’ The great-souled one was suffering, having been struck by the arrow. He said this, with his mouth dry. He glanced at Rama, who was like the sun. The son of the king of the immortals then fell silent.
Chapter 4(18)
Vali was slain by Rama and was senseless. He humbly spoke these beneficial and harsh words, which were in conformity with dharma and artha. He was like the sun when it has lost its radiance. He was like a cloud that has released its water. Like a fire that has been pacified, the best of the apes uttered these words. The lord of the apes spoke these supreme words, full of the qualities of dharma and artha.
After being addressed in this way, Rama spoke to Vali. ‘Without knowing about dharma, artha, kama and the contracts that people follow, why are you now reprimanding me in this childish way? O amiable one! O ape! You desire to speak to me in your folly, without having asked those who possess intelligence, those who are aged and those who are revered preceptors. This land, with its mountains, forests and groves, belongs to the Ikshvakus,89 granting the right to punish and reward animals, birds and humans there. Bharata, truthful and upright, with dharma in his soul, rules over this. He knows the essence of dharma, kama and artha and is engaged in punishing and rewarding. He possesses both good policy and humility and truth is well established in him. He is the king and he knows about the time and the place, and his valour has been seen. All of us, the other kings, act according to his instructions, which are based on dharma. As we wish, we roam around this entire earth, establishing dharma. Bharata, tiger among kings, is devoted to dharma. While he protects this entire earth, who can act contrary to dharma? We are supremely established in our own dharma. Placing Bharata’s instructions at the forefront, as is proper, we chastise those who deviate from the path. Through your reprehensible deeds, you have tainted dharma. You have not based yourself on the path meant for kings, but have made kama the most important. Those who tread along the path of dharma know that there are three fathers—the elder brother, the father90 and the one who grants knowledge. It is because of reasons of dharma that three have been thought to be like sons—a younger brother, one’s own son91 and a disciple who possesses the qualities. O ape! The dharma followed by the virtuous is subtle and extremely difficult to understand. One can differentiate between right and wrong through the soul that exists in the heart of all creatures. Like the fickle consulting the fickle, or those who are born blind consulting those who are born blind, how will you understand if you consult apes who have not cleansed their souls? I will explain to you what I have said. However, you should not censure me only because of your rage. Behold. This is the reason why I have killed you. Abandoning eternal dharma, you had intercourse with your brother’s wife. The great-souled Sugriva is still alive. Ruma92 is like your daughter-in-law. Falling prey to desire, you have committed a wicked act by having intercourse with her. O ape! You followed kama and transgressed dharma. You have touched your brother’s wife and I have accordingly punished you. O lord of the apes! If a person acts contrary to worldly conventions, I do not think an act of punishing him is contrary to dharma. It has been said in the sacred texts that if a man follows kama and engages in intercourse with his biological sister or his younger brother’s wife, he should be punished with death. Bharata is the lord of the earth and we follow his commands. You have transgressed dharma. How could that have been overlooked? Following dharma, Bharata protects the wise and punishes those who are addicted to kama and transgress this major dharma. O lord of the apes! We have only acted in accordance with Bharata’s commands. According to his principles, we have punished those who violate ethical agreements. I have a friendship with Sugriva and it is just like that with Lakshmana. I will give him his wife and kingdom and he will do what is best for me. In the presence of the apes, I gave him this pledge. How can someone like me ignore a pledge that I have made? You can now comprehend all the various reasons why I have followed great dharma when I have chastised you. In every way, your chastisement is seen to be in accordance with dharma. Dharma can be seen in the act of helping a friend. Kings who wield the rod of chastisement against wicked men are unblemished and go to heaven, like virtuous ones who perform good deeds. When a mendicant performed a wicked act, like the wicked act you have performed, my noble ancestor Mandhata ensured the terrible hardship that he desired for himself.93 If kings are distracted and ignore the sins committed by others, they perform atonement by smearing themselves in the dust of those sins. O tiger among apes! Therefore, enough of this lamentation. We are subject to our own norms and have thought of dharma when killing you. Hiding themselves, men are seen to capture a large number of animals with snares, nooses and various other hidden means. This is irrespective of whether they are running away, terrified, roaming around without fear, distracted, undistracted or retreating. Men who desire flesh will certainly kill them and there is no sin in this. Therefore, royal sages who know about dharma engage in hunting. O ape! Accordingly, using an arrow, I have slain you in an encounter. Whether you are fighting or you are not fighting, you are no more than an ape. O best among apes! There is no doubt that kings are the ones who grant dharma, which is extremely difficult to obtain, and auspicious lives. On earth, they are gods in the form of men and must not be harmed, condemned, slighted, or addressed through disagreeable speech. You only base yourself on anger and do not know about dharma. Know that I am based on the dharma of my fathers and grandfathers.’
Vali was grievously hurt and was addressed by Rama in this way. Joining his hands in salutation, the lord of the apes replied to Rama. ‘O best among men! There is no doubt that it is exactly as you have said. I am incapable of replying to you about what is right and what is wrong. Because I did not realize this earlier, in my confusion, I have spoken disagreeable words. O Raghava! Indeed, you should not find fault with me on that account. You are engaged in the welfare of subjects and know the truth about objectives. You are skilled in determining cause and effect. Your intelligence is unblemished. I now know how I have transgressed the most important dharma. O one who knows about dharma! Your words are in conformity with dharma. Protect me.’ Vali’s voice choked with tears and there was deep affliction in his tone. Like an elephant stuck in mire, he glanced towards Rama and said, ‘I am not sorrowing as much over myself, Tara or my relatives, as I am over Angada. He wears golden armlets94 and possesses the best qualities. He has been reared by me since childhood and unable to see me, he will be miserable. He will be like a lake that has gone dry because all the water has been drunk. Use your excellent intelligence and treat Sugriva
and Angada in the same way. You are the chastiser and the protector. You know about what should be done and what should not be done. O lord of men! O king! Your conduct towards Angada should be the same as that towards Bharata, Lakshmana and Sugriva. You should ensure that Sugriva does not disrespect the ascetic Tara and punish her because of the crime I committed. When you show your favours, a person is capable of ruling over a kingdom. Let him follow your instructions and follow your inclinations.’
Rama, whose foresight was evident, assured Vali. ‘O supreme among apes! You need not trouble yourself about what we will do. We will especially bear in mind dharma when we act towards you. The punished who is brought down through punishment and the punisher who performs the act of punishing—both of them attain the ends of cause and effect and do not suffer. Having faced the punishment, you have been cleansed of all sin. Following dharma, you have obtained your true nature and are on the path indicated by dharma.’ The great-souled one’s words were sweet. They were controlled and followed the path of dharma. Rama was the one who crushed others in battle. Having heard his appropriate words, the ape said, ‘Scorched by the arrow, I have lost my senses. O lord! I condemned you in my ignorance. Your terrible valour is like that of the great Indra. O lord of men! Pardon me and show me your favours.’
The Valmiki Ramayana Page 60
