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॥ अथ किष्किन्धाकाण्डे सप्तदशः सर्गः ॥
४.१७.१
ततः शरेणाभिहतो रामेण रणकर्कशः ।
पपात सहसा वाली निकृत्त इव पादपः ॥
Summary AI Then, struck by an arrow from Rāma, the fierce-in-battle Vālī suddenly fell, like a tree that has been cut down.
M N Dutt Thereupon Vāli, adept in warfare, wounded by Rāma's shaft, fell down to the ground like to a felled tree.
४.१७.२
स भूमौ न्यस्तसर्वाङ्गस्तप्तकाञ्चनभूषणः ।
अपतद्देवराजस्य मुक्तरश्मिरिव ध्वजः ॥
Summary AI Adorned with ornaments of refined gold, he fell upon the earth with all his limbs sprawled, resembling the banner of Indra, the King of Gods, when its fastening ropes are released.
M N Dutt Ornamented with burning gold, he stretched the whole length of his person on the ground like to the banner of the Lord of celestials, loosened and thrown (off the chariot).
४.१७.३
तस्मिन्निपतिते भूमौ हर्यृषाणां गणेश्वरे ।
नष्टचन्द्रमिव व्योम न व्यराजत भूतलम् ॥
Summary AI When that lord of the hosts of monkeys and bears fell to the ground, the surface of the earth ceased to shine, looking like the sky when the moon has vanished.
M N Dutt That lord of monkeys being levelled to the ground, his kingdom appeared like to the sky, shorn of the Moon.
४.१७.४
भूमौ निपतितस्यापि तस्य देहं महात्मनः ।
न श्रीर्जहाति न प्राणा न तेजो न पराक्रमः ॥
Summary AI Although he had fallen to the ground, neither majesty, nor life, nor brilliance, nor prowess deserted the body of that high-souled one.
M N Dutt Though struck down to the earth, neither vitality, effulgence nor prowess did renounce the body of that high-souled one.
४.१७.५
शक्रदत्ता वरा माला काञ्चनी रत्नभूषिता ।
दधार हरिमुख्यस्य प्राणांस्तेजः श्रियं च सा ॥
Summary AI That excellent golden garland, adorned with jewels and gifted by Indra, sustained the life-breaths, brilliance, and majesty of the leader of the monkeys.
M N Dutt That excellent gold and jewel-crested garland conferred on him by Sakra maintained the vitality, effulgence and prowess of that lord of monkeys.
४.१७.६
स तया मालया वीरो हैमया हरियूथपः ।
संध्यानुगतपर्यन्तः पयोधर इवाभवत् ॥
Summary AI With that golden garland, the heroic leader of the monkey troops appeared like a rain cloud whose edges are touched by the glow of the evening twilight.
M N Dutt Being adorned with that golden garland, that heroic lord, of monkey-herds, appeared like to an evening cloud.
४.१७.७
तस्य माला च देहश्च मर्मघाती च यः शरः ।
त्रिधेव रचिता लक्ष्मीः पतितस्यापि शोभते ॥
Summary AI His garland, his body, and the arrow that pierced his vital parts, together shone like a threefold manifestation of beauty, even though he had fallen.
M N Dutt Though felled to the ground, his beauty appeared as if divided into three, namely, his garland, his body and the shaft piercing his heart.
४.१७.८
तदस्त्रं तस्य वीरस्य स्वर्गमार्गप्रभावनम् ।
रामबाणासनक्षिप्तमावहत्परमां गतिम् ॥
Summary AI Discharged from Rāma's bow, that weapon, which illuminates the path to heaven, brought the supreme destination to that hero.
M N Dutt The arrow thrown off Răma's bow pointing out to him the way to the celestial region, became an excellent means to that hero.
४.१७.९
तं तथा पतितं संख्ये गतार्चिषमिवानलम् ।
ययातिमिव पुण्यान्ते देवलोकात्परिच्युतम् ॥
Summary AI Rāma beheld him fallen in battle like a fire whose flames have gone out, or like King Yayāti fallen from the celestial world upon the exhaustion of his merit.
४.१७.१२
स दृष्ट्वा राघवं वाली लक्ष्मणं च महाबलम् ।
अब्रवीत्प्रश्रितं वाक्यं परुषं धर्मसंहितम् ॥
Summary AI Seeing Rāghava and the mighty Lakṣmaṇa, Vālī spoke words that were seemingly polite yet harsh, while being consistent with the principles of *dharma*.
M N Dutt And beholding that highly powerful Rāghava and Laksmana, Vāli addressed them with the following bold and pious words.
४.१७.१३
पराङ्मुखवधं कृत्वा को नु प्राप्तस्त्वया गुणः ।
यदहं युद्धसंरब्धस्त्वत्कृते निधनं गतः ॥
Summary AI What merit have you gained by killing one who was facing away? For I, fully engaged in battle with another, have met my death because of you.
M N Dutt What merit have you reaped by destroying me, who was not engaged in fight with you? I was exercised with ire, being engaged in conflict (with another person) and for you I have met with destruction.
४.१७.१४
कुलीनः सत्त्वसंपन्नस्तेजस्वी चरितव्रतः ।
रामः करुणवेदी च प्रजानां च हिते रतः ॥
Summary AI Rāma is well-born, endowed with strength, radiant, firm in his vows, compassionate, and devoted to the welfare of all beings.
M N Dutt People speak highly of you, O Rāma, on this earth, describing you as coming of a high family, gifted with manliness and prowess, ever engaged in the welfare of your subjects, compassionate, energetic, of firm resolution and knowing time.
४.१७.१५
सानुक्रोशो महोत्साहः समयज्ञो दृढव्रतः ।
इति ते सर्वभूतानि कथयन्ति यशो भुवि ॥
Summary AI All living beings on earth proclaim your fame, saying that you are compassionate, highly energetic, knowledgeable of the right time, and firm in your resolves.
M N Dutt People speak highly of you, O Rāma, on this earth, describing you as coming of a high family, gifted with manliness and prowess, ever engaged in the welfare of your subjects, compassionate, energetic, of firm resolution and knowing time.
४.१७.१६
तान्गुणान्संप्रधार्याहमग्र्यं चाभिजनं तव ।
तारया प्रतिषिद्धः सन्सुग्रीवेण समागतः ॥
Summary AI Considering those virtues and your noble lineage, I came to encounter Sugrīva even though I was forbidden by Tārā.
M N Dutt And knowing your high pedigree, and all these your accomplishments I approached Sugrīva with a hostile intention, albeit prevented by Tārā.
४.१७.१७
न मामन्येन संरब्धं प्रमत्तं वेद्धुमर्हसि ।
इति मे बुद्धिरुत्पन्ना बभूवादर्शने तव ॥
Summary AI Since you were not in sight, the thought occurred to me that you would not strike me while I was heedless and engaged in combat with someone else.
M N Dutt Before I saw you I had thought within myself:-'Forsooth Rāma shall not destroy me, engaged as I am with another person and hence not prepared to fight with him.'
४.१७.१८
न त्वां विनिहतात्मानं धर्मध्वजमधार्मिकम् ।
जाने पापसमाचारं तृणैः कूपमिवावृतम् ॥
Summary AI I did not know you were a self-destroyer, a hypocrite who unfurls the flag of righteousness while being unrighteous and sinful, like a well hidden by grass.
M N Dutt I do now know you as one who has spoliated his soul through impious actions, feigning religion while in truth an irreligious person, resorting to all vicious deeds, like to a well crusted with grass, unrighteous while passing under the clock of honesty and religion like to a hidden fire.
४.१७.१९
सतां वेषधरं पापं प्रच्छन्नमिव पावकम् ।
नाहं त्वामभिजानानि धर्मच्छद्माभिसंवृतम् ॥
Summary AI I did not recognize you as a sinner wearing the garb of the virtuous, like a fire hidden by ash, or one shrouded in the guise of *dharma*.
M N Dutt I do now know you as one who has spoliated his soul through impious actions, feigning religion while in truth an irreligious person, resorting to all vicious deeds, like to a well crusted with grass, unrighteous while passing under the clock of honesty and religion like to a hidden fire.
४.१७.२१
फलमूलाशनं नित्यं वानरं वनगोचरम् ।
मामिहाप्रतियुध्यन्तमन्येन च समागतम् ॥
Summary AI You have killed me, a forest-dwelling monkey who always subsists on fruits and roots, even while I was engaged in combat with someone else and not fighting against you.
४.१७.२३
कः क्षत्रियकुले जातः श्रुतवान्नष्टसंशयः ।
धर्मलिङ्ग प्रतिच्छन्नः क्रूरं कर्म समाचरेत् ॥
Summary AI Who, born in a Kṣatriya lineage, learned in the scriptures and free from doubt, would hide behind the marks of righteousness and commit such a cruel deed?
M N Dutt Who, born in the race of Kșatriyas, versed in religious lore, having his doubts removed and marks of piety on his person, perpetrates such an iniquitous deed?
४.१७.२४
राम राजकुले जातो धर्मवानिति विश्रुतः ।
अभव्यो भव्यरूपेण किमर्थं परिधावसि ॥
Summary AI O Rāma, born in a royal family and renowned as righteous, why do you roam about as an ignoble person disguised in a noble form?
M N Dutt You are born in the family of Raghus and known all over the world as being pious. Being clothed in righteousness why did you commit such an unrighteous act?
४.१७.२५
साम दानं क्षमा धर्मः सत्यं धृतिपराक्रमौ ।
पार्थिवानां गुणा राजन्दण्डश्चाप्यपकारिषु ॥
Summary AI O King, conciliation, charity, forgiveness, righteousness, truth, fortitude, valor, and punishment toward wrongdoers are the qualities of kings.
M N Dutt Punishment, control of passions, forgiveness, piety, firmness, truth, prowess and suppression of the wicked-these all are the royal virtues.
४.१७.२६
वयं वनचरा राम मृगा मूलफलाशनाः ।
एषा प्रकृतिरस्माकं पुरुषस्त्वं नरेश्वरः ॥
Summary AI O Rāma, we are forest-dwelling beasts who eat roots and fruits. This is our nature, whereas you are a human being and a lord of men.
M N Dutt We are, O Rama, wild beasts ranging in the forest and living on roots and fruits-our nature is such—but you are a man, O king.
४.१७.२७
भूमिर्हिरण्यं रूप्यं च निग्रहे कारणानि च ।
तत्र कस्ते वने लोभो मदीयेषु फलेषु वा ॥
Summary AI Land, gold, and silver are causes for conflict and subjugation. What greed could you possibly have for my forest or my fruits?
M N Dutt Land, gold and silver are the causes of dissension. But who is there who is avaricious enough to get by our forest habitations and fruits?
४.१७.२८
नयश्च विनयश्चोभौ निग्रहानुग्रहावपि ।
राजवृत्तिरसंकीर्णा न नृपाः कामवृत्तयः ॥
Summary AI Policy and humility, as well as punishment and grace, constitute the unadulterated conduct of a king. Kings do not act according to their whims.
M N Dutt The royal virtue consists in humbly and freely administering discipline, favour and punishment. Kings by no means, should follow their whims.
४.१७.२९
त्वं तु कामप्रधानश्च कोपनश्चानवस्थितः ।
राजवृत्तैश्च संकीर्णः शरासनपरायणः ॥
Summary AI But you are driven by desire, prone to anger, unstable, confused about royal duties, and devoted only to your bow.
M N Dutt But you are angry and unsteady by nature, capricious, perfectly narrow-minded in the discharge of your royal duties and did use your bow and shaft: (any where and every time).
४.१७.३०
न तेऽस्त्यपचितिर्धर्मे नार्थे बुद्धिरवस्थिता ।
इन्द्रियैः कामवृत्तः सन्कृष्यसे मनुजेश्वर ॥
Summary AI O Lord of men, you have no reverence for righteousness, nor is your intellect established in statecraft. Acting according to your desires, you are dragged away by your senses.
M N Dutt You have no attachment for virtue, no comprehension of right things and are always guided by your passions albeit you are a lord of men.
४.१७.३१
हत्वा बाणेन काकुत्स्थ मामिहानपराधिनम् ।
किं वक्ष्यसि सतां मध्ये कर्म कृत्वा जुगुप्सितम् ॥
Summary AI O descendant of Kakutstha, having killed me, who am innocent, with your arrow, what will you say in the assembly of the virtuous after committing such a loathsome act?
M N Dutt O Kākutstha, destroying me sinless, with your shaft and perpetrating such a disgraceful act, how shall you relate it to the pious.
४.१७.३२
राजहा ब्रह्महा गोघ्नश्चोरः प्राणिवधे रतः ।
नास्तिकः परिवेत्ता च सर्वे निरयगामिनः ॥
Summary AI A regicide, a killer of a Brāhmaṇa, a cow-killer, a thief, one delighted in killing living beings, an atheist, and a younger brother who marries before the elder—all these go to hell.
M N Dutt Those, who commit treason, destroy Brahmins and kine, who are thieves and always engaged in the destruction of animals, and who are atheists and marry before their elder brothers are married, do all go to hell.
४.१७.३३
अधार्यं चर्म मे सद्भी रोमाण्यस्थि च वर्जितम् ।
अभक्ष्याणि च मांसानि त्वद्विधैर्धर्मचारिभिः ॥
Summary AI My skin should not be worn by the virtuous, and my hair and bones are rejected by them. My flesh is inedible for righteous men like you.
M N Dutt And there is not the least doubt about it. My skin is not worthy of your touch and my bones and hairs should always be avoided by the virtuous. And my flesh is not worthy of being eaten by persons of your piety.
४.१७.३४
पञ्च पञ्चनखा भक्ष्या ब्रह्मक्षत्रेण राघव ।
शल्यकः श्वाविधो गोधा शशः कूर्मश्च पञ्चमः ॥
Summary AI O Rāghava, only five types of five-clawed animals are edible for Brāhmaṇas and Kṣatriyas: the hedgehog, the porcupine, the iguana, the hare, and the tortoise as the fifth.
M N Dutt A hedge-hog a porcupine, an iguana, a hare and a tortoise these five animals only, having five toes, are worthy of being eaten by the Ks atryas and Brahmins, O Rāghava.
४.१७.३५
चर्म चास्थि च मे राजन्न स्पृशन्ति मनीषिणः ।
अभक्ष्याणि च मांसानि सोऽहं पञ्चनखो हतः ॥
Summary AI O King, wise men do not even touch my skin or bones, and my flesh is inedible. Yet, I, a five-clawed animal, have been killed by you.
M N Dutt The wise, O Rāma, do not touch my skin and bones and my flesh is not worthy of being taken-I am that (monkey) having five toes who have been killed by you.
४.१७.३६
त्वया नाथेन काकुत्स्थ न सनाथा वसुंधरा ।
प्रमदा शीलसंपन्ना धूर्तेन पतिता यथा ॥
Summary AI O descendant of Kakutstha, with you as its protector, the Earth is not truly protected, just as a woman of good character is not protected when she falls to a rogue.
M N Dutt O Kākutstha, the Earth has got you as her husband like to a good natured damsel being wedded to a husband who has forsaken his own religion.
४.१७.३७
शठो नैकृतिकः क्षुद्रो मिथ्या प्रश्रितमानसः ।
कथं दशरथेन त्वं जातः पापो महात्मना ॥
Summary AI Deceitful, dishonest, mean, and possessing a mind falsely showing humility—how were you, a sinner, born to the high-souled Daśaratha?
M N Dutt How are you, who are wicked, narrowminded, a liar and ever intent upon bringing about others' misfortune, born of the loins of the high-souled Dasaratha?
४.१७.३८
छिन्नचारित्र्यकक्ष्येण सतां धर्मातिवर्तिना ।
त्यक्तधर्माङ्कुशेनाहं निहतो रामहस्तिना ॥
Summary AI I have been struck down by the elephant-like Rāma, who has broken the girth of good conduct, transcended the laws of the virtuous, and discarded the goad of righteousness.
M N Dutt I have been killed by an elephant-Rāma, disregarding the virtue of the pious, breaking the chord of character, and neglecting the goad of religion.
४.१७.३९
दृश्यमानस्तु युध्येथा मया युधि नृपात्मज ।
अद्य वैवस्वतं देवं पश्येस्त्वं निहतो मया ॥
Summary AI O Prince, had you fought me in battle while being visible, you would have been killed by me today and seen the god Yama, the son of Vivasvat.
M N Dutt O son of a king, hadst you fought with me openly you wouldst have, forsooth, seen the abode of Death being killed by me.
४.१७.४०
त्वयादृश्येन तु रणे निहतोऽहं दुरासदः ।
प्रसुप्तः पन्नगेनेव नरः पानवशं गतः ॥
Summary AI I, though invincible, have been killed by you in battle while you remained unseen, just as a sleeping man overcome by wine is bitten by a serpent.
M N Dutt O Rāma, like to a serpent destroying persons asleep, you, that are under the control of vice, have killed me, who am hard to repress, keeping yourself out of my sight in the battle.
४.१७.४१
सुग्रीवप्रियकामेन यदहं निहतस्त्वया ।
कण्ठे बद्ध्वा प्रदद्यां तेऽनिहतं रावणं रणे ॥
Summary AI If I had not been killed by you in your desire to please Sugrīva, I would have captured the undefeated Rāvaṇa in battle, tied him by his neck, and delivered him to you.
४.१७.४२
न्यस्तां सागरतोये वा पाताले वापि मैथिलीम् ।
जानयेयं तवादेशाच्छ्वेतामश्वतरीमिव ॥
Summary AI Whether Maithilī was hidden in the depths of the ocean or even in the netherworld, I would have recovered her at your command, just as one retrieves a white mule.
M N Dutt Whether in the deep ocean or in the region under the earth, I shall bring your Maithili like to an Asyatar* Here is an allusion. A prince of Daityas, named Hayagriva, stole the Vedas at the end of Kalpa; in the recovery of them he was slain by Vişnu after his descent as Matshya.
४.१७.४३
युक्तं यत्प्रप्नुयाद्राज्यं सुग्रीवः स्वर्गते मयि ।
अयुक्तं यदधर्मेण त्वयाहं निहतो रणे ॥
Summary AI It is proper that Sugrīva should inherit the kingdom upon my ascent to heaven, but it is unrighteous that I have been struck down by you in battle through such dishonorable means.
M N Dutt It is perfectly proper that Sugrīva shall inherit my kingdom on my ascension to heaven. And it is equally improper that I have been viciously killed by you in the battle.
४.१७.४४
काममेवंविधं लोकः कालेन विनियुज्यते ।
क्षमं चेद्भवता प्राप्तमुत्तरं साधु चिन्त्यताम् ॥
Summary AI Indeed, people are subjected to such circumstances by the power of Time; however, if you believe your action was appropriate, then consider well a righteous reply to my words.
M N Dutt Every one in time meets with death and hence there is nothing to be sorry for me. But do you think of a proper reply you shall give to the people (when asked about the cause of my destruction).
४.१७.४५
इत्येवमुक्त्वा परिशुष्कवक्त्रः
शराभिघाताद्व्यथितो महात्मा ।
समीक्ष्य रामं रविसंनिकाशं
तूष्णीं बभूवामरराजसूनुः ॥
Summary AI Having spoken thus, the noble son of Indra, suffering from the wound of the arrow with a parched mouth, looked at Rāma, who shone like the sun, and fell silent.
M N Dutt Having said this, that high-souled Son of monkey-chief, greatly distressed being wounded by (Rāma's) shaft and having his countenance dried up, became silent, fixing his look upon Rāma, resembling the sun.
॥ इति किष्किन्धाकाण्डे सप्तदशः सर्गः ॥

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