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वाल्मीकि-रामायणम्       vālmīki-rāmāyaṇam - book-4, chapter-17

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ततः शरेणाभिहतो रामेण रणकर्कशः ।
पपात सहसा वाली निकृत्त इव पादपः ॥१॥
1. tataḥ śareṇābhihato rāmeṇa raṇakarkaśaḥ ,
papāta sahasā vālī nikṛtta iva pādapaḥ.
1. tataḥ śareṇa abhihataḥ rāmeṇa raṇakarkaśaḥ
papāta sahasā vālī nikṛttaḥ iva pādapaḥ
1. tataḥ raṇakarkaśaḥ vālī rāmeṇa śareṇa
abhihataḥ sahasā papāta nikṛttaḥ pādapaḥ iva
1. Then, Vali, who was fierce in battle, was struck by an arrow from Rama, and suddenly fell like a cut-down tree.
स भूमौ न्यस्तसर्वाङ्गस्तप्तकाञ्चनभूषणः ।
अपतद्देवराजस्य मुक्तरश्मिरिव ध्वजः ॥२॥
2. sa bhūmau nyastasarvāṅgastaptakāñcanabhūṣaṇaḥ ,
apataddevarājasya muktaraśmiriva dhvajaḥ.
2. saḥ bhūmau nyastasarvāṅgaḥ taptakāñcanabhūṣaṇaḥ
apatat devarājasya muktaraśmiḥ iva dhvajaḥ
2. saḥ bhūmau nyastasarvāṅgaḥ taptakāñcanabhūṣaṇaḥ
devarājasya muktaraśmiḥ dhvajaḥ iva apatat
2. He, lying prostrate on the ground and adorned with refined gold ornaments, fell like the banner of the king of gods (Indra) whose cords have been loosened.
तस्मिन्निपतिते भूमौ हर्यृषाणां गणेश्वरे ।
नष्टचन्द्रमिव व्योम न व्यराजत भूतलम् ॥३॥
3. tasminnipatite bhūmau haryṛṣāṇāṃ gaṇeśvare ,
naṣṭacandramiva vyoma na vyarājata bhūtalam.
3. tasmin nipatite bhūmau haryṛṣāṇām gaṇeśvare
naṣṭacandram iva vyoma na vyarājata bhūtalam
3. tasmin haryṛṣāṇām gaṇeśvare bhūmau nipatite
bhūtalam na vyarājata naṣṭacandram vyoma iva
3. When that chief of the monkey lords fell to the ground, the surface of the earth did not shine, just like the sky without the moon.
भूमौ निपतितस्यापि तस्य देहं महात्मनः ।
न श्रीर्जहाति न प्राणा न तेजो न पराक्रमः ॥४॥
4. bhūmau nipatitasyāpi tasya dehaṃ mahātmanaḥ ,
na śrīrjahāti na prāṇā na tejo na parākramaḥ.
4. bhūmau nipatitasya api tasya deham mahātmanaḥ
na śrīḥ jahāti na prāṇāḥ na tejaḥ na parākramaḥ
4. mahātmanaḥ tasya deham bhūmau nipatitasya api
śrīḥ na jahāti prāṇāḥ na tejaḥ na parākramaḥ na
4. Even though the body of that great soul (mahātman) had fallen to the ground, neither his splendor (śrī), his life-breath (prāṇa), his vigor, nor his prowess abandoned him.
शक्रदत्ता वरा माला काञ्चनी रत्नभूषिता ।
दधार हरिमुख्यस्य प्राणांस्तेजः श्रियं च सा ॥५॥
5. śakradattā varā mālā kāñcanī ratnabhūṣitā ,
dadhāra harimukhyasya prāṇāṃstejaḥ śriyaṃ ca sā.
5. śakradattā varā mālā kāñcanī ratnabhūṣitā
dadhāra harimukhyasya prāṇān tejaḥ śriyam ca sā
5. śakradattā varā kāñcanī ratnabhūṣitā sā mālā
harimukhyasya prāṇān tejaḥ śriyam ca dadhāra
5. The excellent golden garland, adorned with jewels, which was given by Indra (Śakra), sustained the life-breath (prāṇa), vigor, and splendor (śrī) of the chief of the monkeys.
स तया मालया वीरो हैमया हरियूथपः ।
संध्यानुगतपर्यन्तः पयोधर इवाभवत् ॥६॥
6. sa tayā mālayā vīro haimayā hariyūthapaḥ ,
saṃdhyānugataparyantaḥ payodhara ivābhavat.
6. saḥ tayā mālayā vīraḥ haimayā hariyūthapaḥ
sandhyānugataparyantaḥ payodharaḥ iva abhavat
6. saḥ vīraḥ hariyūthapaḥ tayā haimayā mālayā
sandhyānugataparyantaḥ payodharaḥ iva abhavat
6. That hero, the chief of the monkey horde, adorned with that golden garland, became like a cloud whose edges were tinged by the colors of twilight.
तस्य माला च देहश्च मर्मघाती च यः शरः ।
त्रिधेव रचिता लक्ष्मीः पतितस्यापि शोभते ॥७॥
7. tasya mālā ca dehaśca marmaghātī ca yaḥ śaraḥ ,
tridheva racitā lakṣmīḥ patitasyāpi śobhate.
7. tasya mālā ca dehaḥ ca marmaghātī ca yaḥ śaraḥ
tridhā iva racitā lakṣmīḥ patitasya api śobhate
7. tasya mālā ca dehaḥ ca yaḥ marmaghātī śaraḥ ca
tridhā iva racitā lakṣmīḥ patitasya api śobhate
7. His garland, his body, and the deadly arrow that struck his vital points - these three, as if a single splendor (lakṣmī) arranged in three parts, shone beautifully, even for him who had fallen.
तदस्त्रं तस्य वीरस्य स्वर्गमार्गप्रभावनम् ।
रामबाणासनक्षिप्तमावहत् परमां गतिम् ॥८॥
8. tadastraṃ tasya vīrasya svargamārgaprabhāvanam ,
rāmabāṇāsanakṣiptamāvahat paramāṃ gatim.
8. tat astram tasya vīrasya svargamārgaprabhāvanam
rāmabāṇāsanākṣiptam āvahat paramām gatim
8. rāmabāṇāsanākṣiptam tat astram tasya vīrasya
svargamārgaprabhāvanam paramām gatim āvahat
8. That weapon, which illuminates the path to heaven for that hero, when discharged from Rama's bow, brought about the supreme destination.
तं तथा पतितं संख्ये गतार्चिषमिवानलम् ।
ययातिमिव पुण्यान्ते देवलोकात् परिच्युतम् ॥९॥
9. taṃ tathā patitaṃ saṃkhye gatārciṣamivānalam ,
yayātimiva puṇyānte devalokāt paricyutam.
9. tam tathā patitam saṅkhye gataarciṣam iva analam
yayātim iva puṇyānte devalokāt paricyutam
9. saṅkhye tathā patitam tam gataarciṣam analam
iva puṇyānte devalokāt paricyutam yayātim iva
9. Him, thus fallen in battle, like a fire whose flames have departed, or like Yayati fallen from the heavenly realms (devaloka) at the exhaustion of his merits.
आदित्यमिव कालेन युगान्ते भुवि पातितम् ।
महेन्द्रमिव दुर्धर्षं महेन्द्रमिव दुःसहम् ॥१०॥
10. ādityamiva kālena yugānte bhuvi pātitam ,
mahendramiva durdharṣaṃ mahendramiva duḥsaham.
10. ādityam iva kālena yugānte bhuvi pātitam
mahendram iva durdharṣam mahendram iva duḥsaham
10. kālena yugānte bhuvi pātitam ādityam iva
durdharṣam mahendram iva duḥsaham mahendram iva
10. Like the sun (Aditya) cast down upon the earth by Time at the end of an eon (yuga); hard to overpower (durdharṣa) like the great Indra (Mahendra), and hard to endure (duḥsaha) like the great Indra (Mahendra).
महेन्द्रपुत्रं पतितं वालिनं हेममालिनम् ।
सिंहोरस्कं महाबाहुं दीप्तास्यं हरिलोचनम् ।
लक्ष्मणानुगतो रामो ददर्शोपससर्प च ॥११॥
11. mahendraputraṃ patitaṃ vālinaṃ hemamālinam ,
siṃhoraskaṃ mahābāhuṃ dīptāsyaṃ harilocanam ,
lakṣmaṇānugato rāmo dadarśopasasarpa ca.
11. mahendraputram patitam vālinam
hemamālinam siṃhauraskam mahābāhum
dīptaāsyam harilocanam lakṣmaṇānugataḥ
rāmaḥ dadarśa upasasarpa ca
11. lakṣmaṇānugataḥ rāmaḥ patitam
mahendraputram vālinam hemamālinam
siṃhauraskam mahābāhum dīptaāsyam
harilocanam dadarśa ca upasasarpa
11. Rama, accompanied by Lakshmana, saw the fallen son of Mahendra (Indra), Valin, adorned with a golden garland, with a chest like a lion's, mighty-armed, with a radiant face, and tawny eyes; and he approached him.
स दृष्ट्वा राघवं वाली लक्ष्मणं च महाबलम् ।
अब्रवीत् प्रश्रितं वाक्यं परुषं धर्मसंहितम् ॥१२॥
12. sa dṛṣṭvā rāghavaṃ vālī lakṣmaṇaṃ ca mahābalam ,
abravīt praśritaṃ vākyaṃ paruṣaṃ dharmasaṃhitam.
12. saḥ dṛṣṭvā rāghavam vālī lakṣmaṇam ca mahābalam
abravīt praśritam vākyam paruṣam dharma-saṃhitam
12. saḥ vālī rāghavam mahābalam lakṣmaṇam ca dṛṣṭvā
praśritam paruṣam dharma-saṃhitam vākyam abravīt
12. He, Vāli, upon seeing Rāghava (Rāma) and the mighty Lakṣmaṇa, spoke harsh words, yet imbued with (natural) law (dharma), in a humble tone.
पराङ्मुखवधं कृत्वा को नु प्राप्तस्त्वया गुणः ।
यदहं युद्धसंरब्धस्त्वत्कृते निधनं गतः ॥१३॥
13. parāṅmukhavadhaṃ kṛtvā ko nu prāptastvayā guṇaḥ ,
yadahaṃ yuddhasaṃrabdhastvatkṛte nidhanaṃ gataḥ.
13. parāṅmukha-vadham kṛtvā kaḥ nu prāptaḥ tvayā guṇaḥ
yat aham yuddha-saṃrabdhaḥ tvat-kṛte nidhanam gataḥ
13. parāṅmukha-vadham kṛtvā tvayā kaḥ nu guṇaḥ prāptaḥ
yat aham yuddha-saṃrabdhaḥ tvat-kṛte nidhanam gataḥ
13. What merit have you gained by slaying one who had turned his back? Because of you, I, eager for battle, have met my demise.
कुलीनः सत्त्वसंपन्नस्तेजस्वी चरितव्रतः ।
रामः करुणवेदी च प्रजानां च हिते रतः ॥१४॥
14. kulīnaḥ sattvasaṃpannastejasvī caritavrataḥ ,
rāmaḥ karuṇavedī ca prajānāṃ ca hite rataḥ.
14. kulīnaḥ sattva-sampannaḥ tejasvī carita-vrataḥ
rāmaḥ karuṇa-vedī ca prajānām ca hite rataḥ
14. rāmaḥ kulīnaḥ sattva-sampannaḥ tejasvī
carita-vrataḥ ca karuṇa-vedī ca prajānām hite rataḥ
14. Rāma is of noble lineage, endowed with strength and courage, radiant with spiritual power, and one who observes his vows. He is also acquainted with compassion and devoted to the welfare of his subjects.
सानुक्रोशो महोत्साहः समयज्ञो दृढव्रतः ।
इति ते सर्वभूतानि कथयन्ति यशो भुवि ॥१५॥
15. sānukrośo mahotsāhaḥ samayajño dṛḍhavrataḥ ,
iti te sarvabhūtāni kathayanti yaśo bhuvi.
15. sānukrośaḥ mahotsāhaḥ samaya-jñaḥ dṛḍha-vrataḥ
iti te sarva-bhūtāni kathayanti yaśaḥ bhuvi
15. iti sānukrośaḥ mahotsāhaḥ samaya-jñaḥ dṛḍha-vrataḥ
te yaśaḥ sarva-bhūtāni bhuvi kathayanti
15. Compassionate, greatly enthusiastic, knowing what is proper, and firm in his vows – thus all beings on earth speak of your fame.
तान् गुणान् संप्रधार्याहमग्र्यं चाभिजनं तव ।
तारया प्रतिषिद्धः सन् सुग्रीवेण समागतः ॥१६॥
16. tān guṇān saṃpradhāryāhamagryaṃ cābhijanaṃ tava ,
tārayā pratiṣiddhaḥ san sugrīveṇa samāgataḥ.
16. tān guṇān saṃpradhārya aham agryam ca abhijanam
tava tārayā pratiṣiddhaḥ san sugrīveṇa samāgataḥ
16. aham tān guṇān tava agryam abhijanam ca saṃpradhārya,
tārayā pratiṣiddhaḥ san,
sugrīveṇa samāgataḥ
16. Having thoroughly considered those qualities and your noble lineage, I then, despite being forbidden by Tara, joined with Sugriva.
न मामन्येन संरब्धं प्रमत्तं वेद्धुमर्हसि ।
इति मे बुद्धिरुत्पन्ना बभूवादर्शने तव ॥१७॥
17. na māmanyena saṃrabdhaṃ pramattaṃ veddhumarhasi ,
iti me buddhirutpannā babhūvādarśane tava.
17. na mām anyena saṃrabdham pramattam veddhum arhasi
iti me buddhiḥ utpannā babhūva adarśane tava
17. tava adarśane,
anyena saṃrabdham pramattam mām na veddhum arhasi iti me buddhiḥ utpannā babhūva
17. You should not strike me, who is provoked by another and unaware. This was the thought that arose in my mind when you were not visible.
न त्वां विनिहतात्मानं धर्मध्वजमधार्मिकम् ।
जाने पापसमाचारं तृणैः कूपमिवावृतम् ॥१८॥
18. na tvāṃ vinihatātmānaṃ dharmadhvajamadhārmikam ,
jāne pāpasamācāraṃ tṛṇaiḥ kūpamivāvṛtam.
18. na tvām vinihatātmānam dharmadhvajam adhārmikam
jāne pāpasamācāram tṛṇaiḥ kūpam iva āvṛtam
18. aham tvaṃ vinihatātmānam,
adhārmikam dharmadhvajam,
tṛṇaiḥ āvṛtam kūpam iva pāpasamācāram na jāne
18. I did not recognize you as one whose inner self (ātman) is ruined, a hypocritical banner of (dharma) righteousness, whose conduct is sinful, like a well covered by grass.
सतां वेषधरं पापं प्रच्छन्नमिव पावकम् ।
नाहं त्वामभिजानानि धर्मच्छद्माभिसंवृतम् ॥१९॥
19. satāṃ veṣadharaṃ pāpaṃ pracchannamiva pāvakam ,
nāhaṃ tvāmabhijānāni dharmacchadmābhisaṃvṛtam.
19. satām veṣadharam pāpam pracchannam iva pāvakam
na aham tvām abhijānāni dharmacchadmābhisamvṛtam
19. aham tvām satām veṣadharam,
pracchannam pāvakam iva pāpam,
dharmacchadmābhisamvṛtam na abhijānāni
19. I did not recognize you to be an evil person (pāpa) assuming the garb of the virtuous, like hidden fire, enveloped by a deceptive facade of (dharma) righteousness.
विषये वा पुरे वा ते यदा नापकरोम्यहम् ।
न च त्वां प्रतिजाने ऽहं कस्मात्त्वं हंस्यकिल्बिषम् ॥२०॥
20. viṣaye vā pure vā te yadā nāpakaromyaham ,
na ca tvāṃ pratijāne'haṃ kasmāttvaṃ haṃsyakilbiṣam.
20. viṣaye vā pure vā te yadā na apakaromi aham na ca
tvāṃ pratijāne aham kasmāt tvaṃ haṃsi akilbiṣam
20. yadā aham te viṣaye vā pure vā na apakaromi ca na tvāṃ pratijāne,
kasmāt tvaṃ akilbiṣam haṃsi?
20. When I do no harm to your territory or city, nor do I challenge you, why do you kill me, an innocent one?
फलमूलाशनं नित्यं वानरं वनगोचरम् ।
मामिहाप्रतियुध्यन्तमन्येन च समागतम् ॥२१॥
21. phalamūlāśanaṃ nityaṃ vānaraṃ vanagocaram ,
māmihāpratiyudhyantamanyena ca samāgatam.
21. phalamūlāśanam nityam vānaram vanagocaram
mām iha apratiyudhyantam anyena ca samāgatam
21. iha nityam phalamūlāśanam vanagocaram apratiyudhyantam ca anyena samāgatam vānaram mām (haṃsi,
from previous verse)
21. Why do you kill me, a monkey, who habitually consumes fruits and roots, who roams the forest, who is not fighting back here, and who is already engaged with another (foe)?
त्वं नराधिपतेः पुत्रः प्रतीतः प्रियदर्शनः ।
लिङ्गमप्यस्ति ते राजन्दृश्यते धर्मसंहितम् ॥२२॥
22. tvaṃ narādhipateḥ putraḥ pratītaḥ priyadarśanaḥ ,
liṅgamapyasti te rājandṛśyate dharmasaṃhitam.
22. tvam narādhipateḥ putraḥ pratītaḥ priyadarśanaḥ
liṅgam api asti te rājan dṛśyate dharmasaṃhitam
22. tvam narādhipateḥ putraḥ pratītaḥ priyadarśanaḥ (asi).
rājan,
te liṅgam api dharmasaṃhitam dṛśyate asti.
22. You are the son of a king, renowned and handsome (pleasing to behold). O King, a characteristic (mark) of yours is also seen that is associated with natural law (dharma).
कः क्षत्रियकुले जातः श्रुतवान्नष्टसंशयः ।
धर्मलिङ्ग प्रतिच्छन्नः क्रूरं कर्म समाचरेत् ॥२३॥
23. kaḥ kṣatriyakule jātaḥ śrutavānnaṣṭasaṃśayaḥ ,
dharmaliṅga praticchannaḥ krūraṃ karma samācaret.
23. kaḥ kṣatriyakule jātaḥ śrutavān naṣṭasaṃśayaḥ
dharmaliṅga praticchannaḥ krūram karma samācaret
23. kṣatriyakule jātaḥ śrutavān naṣṭasaṃśayaḥ
dharmaliṅga praticchannaḥ kaḥ krūram karma samācaret?
23. Who, born in a warrior (kṣatriya) family, learned, and free from doubt, would perform a cruel action (karma), while outwardly appearing to embody natural law (dharma)?
राम राजकुले जातो धर्मवानिति विश्रुतः ।
अभव्यो भव्यरूपेण किमर्थं परिधावसि ॥२४॥
24. rāma rājakule jāto dharmavāniti viśrutaḥ ,
abhavyo bhavyarūpeṇa kimarthaṃ paridhāvasi.
24. rāma rājākule jātaḥ dharmavān iti viśrutaḥ |
abhavyaḥ bhavyarūpeṇa kimartham paridhāvasi
24. rāma rājākule jātaḥ dharmavān iti viśrutaḥ
abhavyaḥ bhavyarūpeṇa kimartham paridhāvasi
24. O Rama, you are renowned as one born in a royal family, embodying righteousness (dharma). Why do you, acting unworthily, pursue (me) in the guise of a noble person?
साम दानं क्षमा धर्मः सत्यं धृतिपराक्रमौ ।
पार्थिवानां गुणा राजन्दण्डश्चाप्यपकारिषु ॥२५॥
25. sāma dānaṃ kṣamā dharmaḥ satyaṃ dhṛtiparākramau ,
pārthivānāṃ guṇā rājandaṇḍaścāpyapakāriṣu.
25. sāma dānam kṣamā dharmaḥ satyam dhṛtiparākramau
| pārthivānām guṇā rājan daṇḍaḥ ca api apakāriṣu
25. rājan pārthivānām guṇāḥ sāma dānam kṣamā dharmaḥ
satyam dhṛtiparākramau ca api apakāriṣu daṇḍaḥ
25. Conciliation, generosity (dāna), patience, righteousness (dharma), truthfulness, steadfastness, and valor - these are the qualities of kings, O King, and also punishment for wrongdoers.
वयं वनचरा राम मृगा मूलफलाशनाः ।
एषा प्रकृतिरस्माकं पुरुषस्त्वं नरेश्वरः ॥२६॥
26. vayaṃ vanacarā rāma mṛgā mūlaphalāśanāḥ ,
eṣā prakṛtirasmākaṃ puruṣastvaṃ nareśvaraḥ.
26. vayam vanacarā rāma mṛgā mūlaphalāśanāḥ |
eṣā prakṛtiḥ asmākam puruṣaḥ tvam nareśvaraḥ
26. rāma vayam vanacarā mṛgā mūlaphalāśanāḥ eṣā
asmākam prakṛtiḥ tvam nareśvaraḥ puruṣaḥ
26. O Rama, we are forest-dwellers, animals (mṛga), whose food is roots and fruits. This is our intrinsic nature (prakṛti), while you are a king, the lord of men (puruṣa).
भूमिर्हिरण्यं रूप्यं च निग्रहे कारणानि च ।
तत्र कस्ते वने लोभो मदीयेषु फलेषु वा ॥२७॥
27. bhūmirhiraṇyaṃ rūpyaṃ ca nigrahe kāraṇāni ca ,
tatra kaste vane lobho madīyeṣu phaleṣu vā.
27. bhūmiḥ hiraṇyam rūpyam ca nigrahe kāraṇāni ca
| tatra kaḥ te vane lobhaḥ madīyeṣu phaleṣu vā
27. bhūmiḥ hiraṇyam rūpyam ca nigrahe kāraṇāni ca
tatra vane te kaḥ lobhaḥ madīyeṣu phaleṣu vā
27. Land, gold, and silver are typically the reasons for subjugation. Therefore, what is your avarice in the forest, or for fruits belonging to me?
नयश्च विनयश्चोभौ निग्रहानुग्रहावपि ।
राजवृत्तिरसंकीर्णा न नृपाः कामवृत्तयः ॥२८॥
28. nayaśca vinayaścobhau nigrahānugrahāvapi ,
rājavṛttirasaṃkīrṇā na nṛpāḥ kāmavṛttayaḥ.
28. nayaḥ ca vinayaḥ ca ubhau nigraha anugrahau
api rājavṛttiḥ asaṃkīrṇā na nṛpāḥ kāmavṛttayaḥ
28. nayaḥ ca vinayaḥ ca ubhau nigraha anugrahau
api asaṃkīrṇā rājavṛttiḥ nṛpāḥ kāmavṛttayāḥ na
28. Both sound policy (naya) and disciplined conduct (vinaya), along with the powers of punishment (nigraha) and favor (anugraha), characterize the unblemished royal behavior (rājavṛtti). Kings should not act impulsively based on their desires.
त्वं तु कामप्रधानश्च कोपनश्चानवस्थितः ।
राजवृत्तैश्च संकीर्णः शरासनपरायणः ॥२९॥
29. tvaṃ tu kāmapradhānaśca kopanaścānavasthitaḥ ,
rājavṛttaiśca saṃkīrṇaḥ śarāsanaparāyaṇaḥ.
29. tvam tu kāmapradhānaḥ ca kopanaḥ ca anavasthitaḥ
rājavṛttaiḥ ca saṃkīrṇaḥ śarāsanaparāyaṇaḥ
29. tu tvam kāmapradhānaḥ ca kopanaḥ ca anavasthitaḥ
rājavṛttaiḥ ca saṃkīrṇaḥ śarāsanaparāyaṇaḥ
29. But you, however, are dominated by desire (kāma), irritable, and unsteady. Your royal conduct (rājavṛtti) is corrupted, and you are excessively devoted to the bow and arrow (meaning, prone to violence).
न ते ऽस्त्यपचितिर्धर्मे नार्थे बुद्धिरवस्थिता ।
इन्द्रियैः कामवृत्तः सन् कृष्यसे मनुजेश्वर ॥३०॥
30. na te'styapacitirdharme nārthe buddhiravasthitā ,
indriyaiḥ kāmavṛttaḥ san kṛṣyase manujeśvara.
30. na te asti apacitiḥ dharme na arthe buddhiḥ avasthitā
indriyaiḥ kāmavṛttaḥ san kṛṣyase manujeśvara
30. manujeśvara ! te dharme apacitiḥ na asti,
na arthe avasthitā buddhiḥ asti kāmavṛttaḥ san indriyaiḥ kṛṣyase
30. You have no reverence for the natural law (dharma), nor is your intellect (buddhi) steadfast in matters of purpose or material gain (artha). Being one whose conduct (vṛtti) is driven by desire (kāma), you are dragged along by your senses, O lord of men.
हत्वा बाणेन काकुत्स्थ मामिहानपराधिनम् ।
किं वक्ष्यसि सतां मध्ये कर्म कृत्वा जुगुप्सितम् ॥३१॥
31. hatvā bāṇena kākutstha māmihānaparādhinam ,
kiṃ vakṣyasi satāṃ madhye karma kṛtvā jugupsitam.
31. hatvā bāṇena kākutstha mām iha anaparādhinam
kim vakṣyasi satām madhye karma kṛtvā jugupsitam
31. kākutstha ! iha anaparādhinam mām bāṇena hatvā,
jugupsitam karma kṛtvā satām madhye kim vakṣyasi ?
31. O Kakutstha, having killed me, who am innocent, here with an arrow, what will you say in the assembly of the virtuous (satām) after performing such a detestable action (karma)?
राजहा ब्रह्महा गोघ्नश्चोरः प्राणिवधे रतः ।
नास्तिकः परिवेत्ता च सर्वे निरयगामिनः ॥३२॥
32. rājahā brahmahā goghnaścoraḥ prāṇivadhe rataḥ ,
nāstikaḥ parivettā ca sarve nirayagāminaḥ.
32. rājahā brahmahā goghnaḥ coraḥ prāṇivadhe rataḥ
nāstikaḥ parivettā ca sarve nirayagāminaḥ
32. rājahā brahmahā goghnaḥ coraḥ prāṇivadhe rataḥ
nāstikaḥ parivettā ca sarve nirayagāminaḥ
32. A regicide, a slayer of a Brahmin, a killer of a cow, a thief, one who delights in killing living beings, an atheist, and a younger brother who marries before his elder – all these are destined for hell.
अधार्यं चर्म मे सद्भी रोमाण्यस्थि च वर्जितम् ।
अभक्ष्याणि च मांसानि त्वद्विधैर्धर्मचारिभिः ॥३३॥
33. adhāryaṃ carma me sadbhī romāṇyasthi ca varjitam ,
abhakṣyāṇi ca māṃsāni tvadvidhairdharmacāribhiḥ.
33. adhāryam carma me sadbhiḥ romāṇi asthi ca varjitam
abhakṣyāṇi ca māṃsāni tvadvidhaiḥ dharmacāribhiḥ
33. me carma sadbhiḥ adhāryam romāṇi ca asthi varjitam
ca māṃsāni tvadvidhaiḥ dharmacāribhiḥ abhakṣyāṇi
33. My skin is not to be worn by the virtuous, and my hair and bones are to be avoided. And my flesh is inedible for those like you who adhere to natural law (dharma).
पञ्च पञ्चनखा भक्ष्या ब्रह्मक्षत्रेण राघव ।
शल्यकः श्वाविधो गोधा शशः कूर्मश्च पञ्चमः ॥३४॥
34. pañca pañcanakhā bhakṣyā brahmakṣatreṇa rāghava ,
śalyakaḥ śvāvidho godhā śaśaḥ kūrmaśca pañcamaḥ.
34. pañca pañcanakhāḥ bhakṣyāḥ brahmakṣatreṇa rāghava
śalyakaḥ śvāvidhaḥ godhā śaśaḥ kūrmaḥ ca pañcamaḥ
34. rāghava brahmakṣatreṇa pañca pañcanakhāḥ bhakṣyāḥ
śalyakaḥ śvāvidhaḥ godhā śaśaḥ ca kūrmaḥ pañcamaḥ
34. O Rāghava, five five-nailed animals are permitted for consumption by the Brahmin and Kṣatriya castes: the porcupine, the hedgehog, the monitor lizard, the hare, and the tortoise as the fifth.
चर्म चास्थि च मे राजन्न स्पृशन्ति मनीषिणः ।
अभक्ष्याणि च मांसानि सो ऽहं पञ्चनखो हतः ॥३५॥
35. carma cāsthi ca me rājanna spṛśanti manīṣiṇaḥ ,
abhakṣyāṇi ca māṃsāni so'haṃ pañcanakho hataḥ.
35. carma ca asthi ca me rājan na spṛśanti manīṣiṇaḥ
abhakṣyāṇi ca māṃsāni saḥ aham pañcanakhaḥ hataḥ
35. rājan manīṣiṇaḥ me carma ca asthi ca na spṛśanti
ca māṃsāni abhakṣyāṇi saḥ aham pañcanakhaḥ hataḥ
35. O King, wise people do not touch my skin or bone, and my flesh is inedible. I am that five-nailed animal who was killed.
त्वया नाथेन काकुत्स्थ न सनाथा वसुंधरा ।
प्रमदा शीलसंपन्ना धूर्तेन पतिता यथा ॥३६॥
36. tvayā nāthena kākutstha na sanāthā vasuṃdharā ,
pramadā śīlasaṃpannā dhūrtena patitā yathā.
36. tvayā nāthena kākutstha na sanāthā vasundharā
pramadā śīlasampannā dhūrtena patitā yathā
36. kākutstha vasundharā tvayā nāthena na sanāthā
yathā śīlasampannā pramadā dhūrtena patitā
36. O Kakutstha, with you as its protector, the earth is not truly protected, just as a virtuous woman is ruined by a scoundrel.
शठो नैकृतिकः क्षुद्रो मिथ्या प्रश्रितमानसः ।
कथं दशरथेन त्वं जातः पापो महात्मना ॥३७॥
37. śaṭho naikṛtikaḥ kṣudro mithyā praśritamānasaḥ ,
kathaṃ daśarathena tvaṃ jātaḥ pāpo mahātmanā.
37. śaṭhaḥ naikṛtikaḥ kṣudraḥ mithyā praśritamānasaḥ
katham daśarathena tvam jātaḥ pāpaḥ mahātmanā
37. katham tvam śaṭhaḥ naikṛtikaḥ kṣudraḥ
mithyāpraśritamānasaḥ pāpaḥ mahātmanā daśarathena jātaḥ
37. How could you, so deceitful, mischievous, petty, and falsely humble-minded, have been born of the great-souled (mahātman) Dasharatha, you wicked one?
छिन्नचारित्र्यकक्ष्येण सतां धर्मातिवर्तिना ।
त्यक्तधर्माङ्कुशेनाहं निहतो रामहस्तिना ॥३८॥
38. chinnacāritryakakṣyeṇa satāṃ dharmātivartinā ,
tyaktadharmāṅkuśenāhaṃ nihato rāmahastinā.
38. chinnacāritryakakṣyeṇa satām dharmātivartinā
tyaktadharmāṅkuśena aham nihataḥ rāmahastinā
38. aham chinnacāritryakakṣyeṇa satām dharmātivartinā
tyaktadharmāṅkuśena rāmahastinā nihataḥ
38. I have been struck down by the elephant that is Rama, by one whose moral integrity is shattered, who transgresses the natural law (dharma) upheld by the virtuous, and who has cast away the guiding restraint (aṅkuśa) of natural law (dharma).
दृश्यमानस्तु युध्येथा मया युधि नृपात्मज ।
अद्य वैवस्वतं देवं पश्येस्त्वं निहतो मया ॥३९॥
39. dṛśyamānastu yudhyethā mayā yudhi nṛpātmaja ,
adya vaivasvataṃ devaṃ paśyestvaṃ nihato mayā.
39. dṛśyamānaḥ tu yudhyethā mayā yudhi nṛpātmaja
adya vaivasvatam devam paśyeḥ tvam nihataḥ mayā
39. nṛpātmaja tvam dṛśyamānaḥ yudhi mayā yudhyethā
tu adya mayā nihataḥ vaivasvatam devam paśyeḥ
39. O prince, if you were to fight me openly in battle, revealing yourself, then today you would be struck down by me and encounter Yama, the god of death.
त्वयादृश्येन तु रणे निहतो ऽहं दुरासदः ।
प्रसुप्तः पन्नगेनेव नरः पानवशं गतः ॥४०॥
40. tvayādṛśyena tu raṇe nihato'haṃ durāsadaḥ ,
prasuptaḥ pannageneva naraḥ pānavaśaṃ gataḥ.
40. tvayā adṛśyena tu raṇe nihataḥ aham durāsadaḥ
prasuptaḥ pannagena iva naraḥ pānavasaṃ gataḥ
40. tu raṇe tvayā adṛśyena aham durāsadaḥ nihataḥ
naraḥ pānavasaṃ gataḥ prasuptaḥ pannagena iva
40. Indeed, I, who am unassailable, have been slain by you, who were unseen in battle. It is like a man fallen under the sway of intoxication (pānavasaṃ), when asleep, being bitten by a snake.
सुग्रीवप्रियकामेन यदहं निहतस्त्वया ।
कण्ठे बद्ध्वा प्रदद्यां ते ऽनिहतं रावणं रणे ॥४१॥
41. sugrīvapriyakāmena yadahaṃ nihatastvayā ,
kaṇṭhe baddhvā pradadyāṃ te'nihataṃ rāvaṇaṃ raṇe.
41. sugrīvapriyakāmena yat aham nihataḥ tvayā kaṇṭhe
baddhvā pradadyām te anihataṃ rāvaṇam raṇe
41. yat tvayā sugrīvapriyakāmena aham nihataḥ (tasmāt)
kaṇṭhe baddhvā anihataṃ rāvaṇam raṇe te pradadyām
41. Because I was slain by you, out of your desire for Sugrīva's welfare, I would have seized the unslain Rāvaṇa by the neck and handed him over to you in battle.
न्यस्तां सागरतोये वा पाताले वापि मैथिलीम् ।
जानयेयं तवादेशाच्छ्वेतामश्वतरीमिव ॥४२॥
42. nyastāṃ sāgaratoye vā pātāle vāpi maithilīm ,
jānayeyaṃ tavādeśācchvetāmaśvatarīmiva.
42. nyastām sāgaratoye vā pātāle vā api maithilīm
jānayeyam tava ādeśāt śvetām aśvatarīm iva
42. tava ādeśāt,
maithilīm sāgaratoye vā pātāle vā api nyastām api śvetām aśvatarīm iva jānayeyam
42. By your command, I would ascertain the whereabouts of Maithilī (Sītā), even if she were placed in the ocean's waters or indeed in the netherworld (pātāla), just as one would recognize a white she-mule.
युक्तं यत् प्रप्नुयाद् राज्यं सुग्रीवः स्वर्गते मयि ।
अयुक्तं यदधर्मेण त्वयाहं निहतो रणे ॥४३॥
43. yuktaṃ yat prapnuyād rājyaṃ sugrīvaḥ svargate mayi ,
ayuktaṃ yadadharmeṇa tvayāhaṃ nihato raṇe.
43. yuktam yat praprnuyāt rājyam sugrīvaḥ svargate
mayi ayuktam yat adharmeṇa tvayā aham nihataḥ raṇe
43. mayi svargate,
sugrīvaḥ rājyam praprnuyāt yat (tat) yuktam yat tvayā adharmeṇa aham raṇe nihataḥ (tat) ayuktam
43. It is proper that Sugrīva should obtain the kingdom upon my departure to heaven. However, it is improper that I was slain by you in battle through an act contrary to natural law (adharma).
काममेवंविधं लोकः कालेन विनियुज्यते ।
क्षमं चेद्भवता प्राप्तमुत्तरं साधु चिन्त्यताम् ॥४४॥
44. kāmamevaṃvidhaṃ lokaḥ kālena viniyujyate ,
kṣamaṃ cedbhavatā prāptamuttaraṃ sādhu cintyatām.
44. kāmam evamvidham lokaḥ kālena viniyujyate kṣamam
cet bhavatā prāptam uttaram sādhu cintyatām
44. kāmam lokaḥ evamvidham kālena viniyujyate cet
bhavatā kṣamam uttaram prāptam sādhu cintyatām
44. Truly, the world operates in this manner, being directed by time. If you have received a satisfactory answer, it should be carefully pondered.
इत्येवमुक्त्वा परिशुष्कवक्त्रः शराभिघाताद्व्यथितो महात्मा ।
समीक्ष्य रामं रविसंनिकाशं तूष्णीं बभूवामरराजसूनुः ॥४५॥
45. ityevamuktvā pariśuṣkavaktraḥ śarābhighātādvyathito mahātmā ,
samīkṣya rāmaṃ ravisaṃnikāśaṃ tūṣṇīṃ babhūvāmararājasūnuḥ.
45. iti evam uktvā pariśuṣkavaktraḥ
śarābhighātāt vyathitaḥ mahātmā
samīkṣya rāmam ravisaṃnikāśam
tūṣṇīm babhūva amararājasūnuḥ
45. iti evam uktvā pariśuṣkavaktraḥ
śarābhighātāt vyathitaḥ mahātmā
amararājasūnuḥ ravisaṃnikāśam
rāmam samīkṣya tūṣṇīm babhūva
45. Having spoken these words, the great-souled (mahātmā) son of the king of gods (Vāli), whose mouth was parched and who was tormented by the arrows' impact, looked upon Rama, who shone like the sun, and then became silent.

Links to all chapters:

bāla kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76

ayodhyā kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111

araṇya kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71

kiṣkindhā kāṇḍa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 (current chapter) Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66

sundara kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66

yuddha kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116

uttara kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100