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॥ अथ किष्किन्धाकाण्डे अष्टादशः सर्गः ॥
४.१८.२
तं निष्प्रभमिवादित्यं मुक्ततोयमिवाम्बुदम् ।
उक्तवाक्यं हरिश्रेष्ठमुपशान्तमिवानलम् ॥
Summary AI Rāma spoke to Vālī, the foremost of monkeys, who having finished speaking, appeared like a lusterless sun, a cloud emptied of its water, or an extinguished fire.
४.१८.४
धर्ममर्थं च कामं च समयं चापि लौकिकम् ।
अविज्ञाय कथं बाल्यान्मामिहाद्य विगर्हसे ॥
Summary AI Without understanding dharma, artha, kāma, or the customs of the world, why do you today reproach me out of childishness?
M N Dutt Not cognizant of virtue, knowledge, passion and custom, why did you blame me like a child?
४.१८.५
अपृष्ट्वा बुद्धिसंपन्नान्वृद्धानाचार्यसंमतान् ।
सौम्य वानरचापल्यात्त्वं मां वक्तुमिहेच्छसि ॥
Summary AI O gentle one, without consulting the wise elders respected by teachers, you desire to speak to me here out of mere monkey-like fickleness.
M N Dutt Why did you purpose to address me thus out of fickleness, consequent upon your monkeyhood not asking your wise elders recognized by the preceptors?
४.१८.६
इक्ष्वाकूणामियं भूमिः सशैलवनकानना ।
मृगपक्षिमनुष्याणां निग्रहानुग्रहावपि ॥
Summary AI This entire earth, including its mountains and forests, belongs to the Ikṣvākus; the power to punish or favor beasts, birds, and humans rests with them.
M N Dutt This land, abounding in hills and woods, belongs to the lkşwakus. Along with it was conferred on them the power of administering favour and chastisement to beasts, birds and human beings.
४.१८.७
तां पालयति धर्मात्मा भरतः सत्यवागृजुः ।
धर्मकामार्थतत्त्वज्ञो निग्रहानुग्रहे रतः ॥
Summary AI That earth is protected by the righteous, truthful, and straightforward Bharata, who understands the essence of dharma, kāma, and artha, and is dedicated to justice.
M N Dutt The upright, virtuous and truthful king Bharata, cognizant of virtue, knowledge and passion and ever engaged in administering favour and punisl.ment, governs this kingdom.
४.१८.८
नयश्च विनयश्चोभौ यस्मिन्सत्यं च सुस्थितम् ।
विक्रमश्च यथा दृष्टः स राजा देशकालवित् ॥
Summary AI He is the king who knows time and place, in whom both prudence and humility reside, where truth is firmly established, and whose valor is witnessed by all.
M N Dutt That king is said to be cognizant of time and place; in him dwelleth modesty, truthfulness, prowess and a love for discipline.
४.१८.९
तस्य धर्मकृतादेशा वयमन्ये च पार्थिवः ।
चरामो वसुधां कृत्स्नां धर्मसंतानमिच्छवः ॥
Summary AI Commanded by him to uphold righteousness, we and other kings traverse the entire earth, desiring the expansion and continuity of dharma.
M N Dutt Ourselves and other kings, being commanded by him to practise piety, have been journeying in this wide world desirous of multiplying virtue.
४.१८.१०
तस्मिन्नृपतिशार्दूल भरते धर्मवत्सले ।
पालयत्यखिलां भूमिं कश्चरेद्धर्मनिग्रहम् ॥
Summary AI While that tiger among kings, Bharata, who is devoted to righteousness, protects the entire earth, who would dare to act in violation of dharma?
M N Dutt That foremost of monarchs, Bharatalover of virtue, governing this entire earth, who dares perpetrate an iniquity.?
४.१८.११
ते वयं मार्गविभ्रष्टं स्वधर्मे परमे स्थिताः ।
भरताज्ञां पुरस्कृत्य निगृह्णीमो यथाविधि ॥
Summary AI Abiding in our supreme duty and honoring the command of Bharata, we punish those who have strayed from the right path according to the law.
M N Dutt Stationed in the excellent virtue of our own and placing Bharata's commandments on our heads, we shall consider how we shall punish them who go astray (from the path of virtue).
४.१८.१२
त्वं तु संक्लिष्टधर्मा च कर्मणा च विगर्हितः ।
कामतन्त्रप्रधानश्च न स्थितो राजवर्त्मनि ॥
Summary AI You, however, have violated righteousness, are censurable due to your deeds, and are governed primarily by lust, having abandoned the royal path of conduct.
M N Dutt You have oppressed virtue and perpetrated a gross iniquity. You have placed yourself under the control of your passions and deviated from the track of royal duties.
४.१८.१३
ज्येष्ठो भ्राता पिता चैव यश्च विद्यां प्रयच्छति ।
त्रयस्ते पितरो ज्ञेया धर्मे च पथि वर्तिनः ॥
Summary AI An elder brother, a father, and he who imparts knowledge—these three, when walking the path of dharma, are to be regarded as one’s fathers.
M N Dutt The elder brother, father, and the instructor—these three should always be regarded in the light of a father if they tread the paths of virtue and morality,
४.१८.१४
यवीयानात्मनः पुत्रः शिष्यश्चापि गुणोदितः ।
पुत्रवत्ते त्रयश्चिन्त्या धर्मश्चेदत्र कारणम् ॥
Summary AI A younger brother, one's own son, and a virtuous disciple—these three should be considered as sons, provided righteousness is the basis of the relationship.
M N Dutt A younger brother, a son and an accomplished follower should always be regarded as sons. And virtue is always at the bottom of all such considerations.
४.१८.१५
सूक्ष्मः परमदुर्ज्ञेयः सतां धर्मः प्लवंगम ।
हृदिस्थः सर्वभूतानामात्मा वेद शुभाशुभम् ॥
Summary AI O monkey, the dharma of the virtuous is subtle and extremely difficult to comprehend; the Self residing in the hearts of all beings alone knows what is auspicious.
M N Dutt O monkey, the religion of the good is indeed very subtle and can comprehend great things the immortal soul can understand what is good or bad.
४.१८.१६
चपलश्चपलैः सार्धं वानरैरकृतात्मभिः ।
जात्यन्ध इव जात्यन्धैर्मन्त्रयन्द्रक्ष्यसे नु किम् ॥
Summary AI Fickle as you are, consulting with other impulsive monkeys who lack self-control, what can you possibly perceive, just as one born blind cannot see while consulting the blind?
M N Dutt Fickle as you are, how canst you comprehend what is proper, consulting with your monkey companions who are equally stupid and lighthearted, like to one, born blind, leading with another such?
४.१८.१७
अहं तु व्यक्ततामस्य वचनस्य ब्रवीमि ते ।
न हि मां केवलं रोषात्त्वं विगर्हितुमर्हसि ॥
Summary AI I shall explain the clarity of this matter to you; you ought not to reproach me based solely on your anger.
M N Dutt I do fairly speak to you that it is not anger only that has led me to bring about your destruction.
४.१८.१८
तदेतत्कारणं पश्य यदर्थं त्वं मया हतः ।
भ्रातुर्वर्तसि भार्यायां त्यक्त्वा धर्मं सनातनम् ॥
Summary AI Observe this reason for which you have been killed by me: having abandoned eternal dharma, you cohabit with your brother's wife.
M N Dutt Do you consider why I have killed you-you had ravished your brother's wife renouncing that ever-existing virtue.
४.१८.१९
अस्य त्वं धरमाणस्य सुग्रीवस्य महात्मनः ।
रुमायां वर्तसे कामात्स्नुषायां पापकर्मकृत् ॥
Summary AI You, an evildoer, are consorting out of lust with Rumā, who is like a daughter-in-law to you, while the high-souled Sugrīva is still alive.
M N Dutt You, the perpetrator of many evil deeds, have got by Rumā, the wife of your brother-the high-souled Sugrīva.
४.१८.२०
तद्व्यतीतस्य ते धर्मात्कामवृत्तस्य वानर ।
भ्रातृभार्याभिमर्शेऽस्मिन्दण्डोऽयं प्रतिपादितः ॥
Summary AI O monkey, for you who have strayed from righteousness and act according to your lust, this punishment has been meted out for the sin of violating your brother’s wife.
M N Dutt O monkey, you had thus violated the path of virtue. And thus I have punished you who have ravished your elder brother's spouse.
४.१८.२१
न हि धर्मविरुद्धस्य लोकवृत्तादपेयुषः ।
दण्डादन्यत्र पश्यामि निग्रहं हरियूथप ॥
Summary AI O leader of monkey troops, for one who acts against dharma and deviates from the conduct of the world, I see no restraint other than punishment.
M N Dutt o you, the leader of monkey-herds-I find no other alternative than to punish him who act against humanity and violates the sacred sanctions of custom.
४.१८.२२
औरसीं भगिनीं वापि भार्यां वाप्यनुजस्य यः ।
प्रचरेत नरः कामात्तस्य दण्डो वधः स्मृतः ॥
Summary AI For a man who, driven by lust, approaches his own daughter, sister, or the wife of his younger brother, death is the prescribed punishment.
M N Dutt I am a Ksatrya coming of a high pedigree. I cannot put up with your immoral conduct. Šāstras sanction the destruction of one who under the influence of passion ravishes his own daughter, sister and younger brother's wife.
४.१८.२३
भरतस्तु महीपालो वयं त्वादेशवर्तिनः ।
त्वं च धर्मादतिक्रान्तः कथं शक्यमुपेक्षितुम् ॥
Summary AI Bharata is the ruler of the earth and we act according to his commands. Since you have transgressed the path of dharma, how could it be possible to ignore your actions?
M N Dutt This is Bharata's commandment-the lord of earth, and we have been satisfying his orders. You have disregarded virtue.
४.१८.२४
गुरुधर्मव्यतिक्रान्तं प्राज्ञो धर्मेण पालयन् ।
भरतः कामवृत्तानां निग्रहे पर्यवस्थितः ॥
Summary AI The wise Bharata, protecting the world through dharma, is committed to punishing those who violate the great laws of righteousness and act out of mere lust.
M N Dutt A wise man, living in virtue, cannot let go one who has passed by the sanctions of morality. Bharata has sanctioned the destruction of the amorous; and we, O lord of monkeys, following his orders, thought proper, to encompass the destruction of one like you who has spoliated virtue and morality.
४.१८.२६
सुग्रीवेण च मे सख्यं लक्ष्मणेन यथा तथा ।
दारराज्यनिमित्तं च निःश्रेयसि रतः स मे ॥
Summary AI My friendship with Sugrīva is just like my bond with Lakṣmaṇa. He is devoted to my well-being regarding the recovery of my wife and kingdom.
M N Dutt Like to Laksmana, I have contracted friendship with Sugrīva. And with a view to regain his wife and kingdom, he resolved to engage in my well-being. I too also promised the same before the monkeys. And how can a man of my position neglect to make good his promise?
४.१८.२७
प्रतिज्ञा च मया दत्ता तदा वानरसंनिधौ ।
प्रतिज्ञा च कथं शक्या मद्विधेनानवेक्षितुम् ॥
Summary AI A solemn promise was made by me then in the presence of the monkeys. How could someone like me possibly disregard such a pledge?
M N Dutt Like to Laksmana, I have contracted friendship with Sugrīva. And with a view to regain his wife and kingdom, he resolved to engage in my well-being. I too also promised the same before the monkeys. And how can a man of my position neglect to make good his promise?
४.१८.२८
तदेभिः कारणैः सर्वैर्महद्भिर्धर्मसंहितैः ।
शासनं तव यद्युक्तं तद्भवाननुमन्यताम् ॥
Summary AI Therefore, considering all these significant reasons consistent with dharma, you should accept that the punishment meted out to you is just and appropriate.
M N Dutt For these causes of very great moment, favoured by virtue, I have adininistered to you this condign punishment. Do you now approve it.
४.१८.२९
सर्वथा धर्म इत्येव द्रष्टव्यस्तव निग्रहः ।
वयस्यस्योपकर्तव्यं धर्ममेवानुपश्यता ॥
Summary AI Your restraint must be viewed entirely as an act of dharma. One who adheres to righteousness must surely assist a friend in need.
M N Dutt Your discomfiture is quite of a piece with the sanctions of morality-and to assist friends in one of the codes of religion.
४.१८.३१
आर्येण मम मान्धात्रा व्यसनं घोरमीप्सितम् ।
श्रमणेन कृते पापे यथा पापं कृतं त्वया ॥
Summary AI Just as a sin was committed by you, when a similar sin was once committed by a Śramaṇa, my noble ancestor Māndhātā inflicted a terrible punishment upon him.
M N Dutt Formerly an iniquity, like one perpetrated by you, was committed by a devotee who was punished severely by my forefather Māndhäta.
४.१८.३२
अन्यैरपि कृतं पापं प्रमत्तैर्वसुधाधिपैः ।
प्रायश्चित्तं च कुर्वन्ति तेन तच्छाम्यते रजः ॥
Summary AI Other kings also punish sins committed by the heedless; through such punishment, which acts as an atonement, that impurity of sin is pacified.
M N Dutt And other lords of earth punish in the same way the authors of misdeeds. What more, the perpetrators of crime, themselves undergo penances and are thus released from their sins.
४.१८.३३
तदलं परितापेन धर्मतः परिकल्पितः ।
वधो वानरशार्दूल न वयं स्ववशे स्थिताः ॥
Summary AI O best of monkeys, enough with your grief. This death was ordained according to dharma. We are not acting under our own will but according to the dictates of duty.
M N Dutt Therefore do not repent any more, O best of monkeys. The punishment, I have inflicted on you, is in consonance with the sanctions of morality. We are not our own masters.
४.१८.३४
वागुराभिश्च पाशैश्च कूटैश्च विविधैर्नराः ।
प्रतिच्छन्नाश्च दृश्याश्च गृह्णन्ति सुबहून्मृगान् ।
प्रधावितान्वा वित्रस्तान्विस्रब्धानतिविष्ठितान् ॥
Summary AI Men use snares, nets, and various traps, whether staying hidden or visible, to catch many animals that are running, terrified, trusting, or standing still.
M N Dutt Many persons living on flesh, either lying in ambush, or openly catch and pierce by means of net, noose and trap, many a deer, terrified and trusted, taking to their heels or quarrelling with their companions, careful or careless. They are not to blame in this and I do not cherish, O best of monkeys, any mortification or ire for this.
४.१८.३५
प्रमत्तानप्रमत्तान्वा नरा मांसार्थिनो भृशम् ।
विध्यन्ति विमुखांश्चापि न च दोषोऽत्र विद्यते ॥
Summary AI Men seeking meat pierce animals intensely, whether the creatures are alert or heedless, or even if they are facing away; no sin is found in this act.
M N Dutt And even many royal ascetics, versed in religious lore, go a-hunting; and hence you had been killed by me with a shaft, O monkey, in the conflict.
४.१८.३९
त्वं तु धर्ममविज्ञाय केवलं रोषमास्थितः ।
प्रदूषयसि मां धर्मे पितृपैतामहे स्थितम् ॥
Summary AI But you, being ignorant of dharma and relying only on anger, blame me who stands firm in the righteous path established by my father and grandfathers.
M N Dutt Not knowing virtue and growing angry why did you blame me who am following the religion of my forefathers?
४.१८.४०
एवमुक्तस्तु रामेण वाली प्रव्यथितो भृशम् ।
प्रत्युवाच ततो रामं प्राञ्जलिर्वानरेश्वरः ॥
Summary AI Addressed thus by Rāma, Vāli, the lord of monkeys, was deeply distressed. He then replied to Rāma with his hands folded in reverence.
M N Dutt Thus addressed by Rāma, Khara enraged and beyond himself with passion, with eyes reddened, replied.
४.१८.४२
यदयुक्तं मया पूर्वं प्रमादाद्वाक्यमप्रियम् ।
तत्रापि खलु मे दोषं कर्तुं नार्हसि राघव ॥
Summary AI O Rāghava, I have previously spoken improper and unpleasant words to you out of negligence; you should not hold those faults against me or hold me to blame for them.
४.१८.४३
त्वं हि दृष्टार्थतत्त्वज्ञः प्रजानां च हिते रतः ।
कार्यकारणसिद्धौ ते प्रसन्ना बुद्धिरव्यया ॥
Summary AI You are the knower of the truth of all matters, devoted to the welfare of your subjects, and your immutable intellect is clear in determining the success of cause and effect.
४.१८.४४
मामप्यवगतं धर्माद्व्यतिक्रान्तपुरस्कृतम् ।
धर्मसंहितया वाचा धर्मज्ञ परिपालय ॥
Summary AI O knower of dharma, protect me with words aligned with righteousness, for I have strayed from the path of virtue and am now overtaken by my own transgressions.
M N Dutt Do you know me as the foremost of sinners and one who has deviated from the track of imorality. Do you conduct me, with pious words, to a better land.
४.१८.४५
बाष्पसंरुद्धकण्ठस्तु वाली सार्तरवः शनैः ।
उवाच रामं संप्रेक्ष्य पङ्कलग्न इव द्विपः ॥
Summary AI With his throat choked with tears and crying out in pain, Vālin looked at Rāma and spoke slowly, resembling a great elephant stuck deep in the mud.
M N Dutt Vāli, having his throat choked with vapour, addressed again and again, Rāma, with piteous accents, saying.
४.१८.४६
न त्वात्मानमहं शोचे न तारां नापि बान्धवान् ।
यथा पुत्रं गुणश्रेष्ठमङ्गदं कनकाङ्गदम् ॥
Summary AI I do not grieve for myself, for Tārā, or for my kinsmen as much as I grieve for my son Aṅgada, who is excellent in qualities and wears golden armlets.
M N Dutt I do not mourn so much for me, Tāră, or other friends as for my son Angada, eldest and wearing a golden Angada* *A bracelet worn on the upper arm.
४.१८.४७
स ममादर्शनाद्दीनो बाल्यात्प्रभृति लालितः ।
तटाक इव पीताम्बुरुपशोषं गमिष्यति ॥
Summary AI Having been pampered since childhood, he will become miserable in my absence and will wither away like a pond whose water has been completely drunk up.
M N Dutt Brought up by me from his very infancy, he shall by my separation, wear away like to a pond having its liquid contents drunk up by an elephant.
४.१८.४८
सुग्रीवे चाङ्गदे चैव विधत्स्व मतिमुत्तमाम् ।
त्वं हि शास्ता च गोप्ता च कार्याकार्यविधौ स्थितः ॥
Summary AI Direct your noble thoughts toward Sugrīva and Aṅgada; for you are the punisher, the protector, and the one firmly established in the laws of what should and should not be done.
M N Dutt Do you regard favourable Sugrīva and Angada. You are their protector, and chastiser punishing them for their sins.
४.१८.४९
या ते नरपते वृत्तिर्भरते लक्ष्मणे च या ।
सुग्रीवे चाङ्गदे राजंस्तां चिन्तयितुमर्हसि ॥
Summary AI O King, Ruler of Men, you ought to consider Sugrīva and Aṅgada with the same benevolent attitude and care that you have toward Bharata and Lakṣmaṇa.
M N Dutt O king, O lord of men, it behoveth you to regard Sugrīva and Angada in the same light in which you regardest Bharata and Laksmana.
४.१८.५०
मद्दोषकृतदोषां तां यथा तारां तपस्विनीम् ।
सुग्रीवो नावमन्येत तथावस्थातुमर्हसि ॥
Summary AI You should arrange things so that Sugrīva does not disrespect the ascetic Tārā because of the faults I have committed against him in the past.
M N Dutt It behoveth you to so arrange as Sugrīva may not disregard that chaste Tārā who is blameable for my folly only.
॥ इति किष्किन्धाकाण्डे अष्टादशः सर्गः ॥

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किरातार्जुनीयम् भारविः

A Mahākāvya centered on the ascetic trial and combat between Arjuna and Śiva in the guise of a Kirāta
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