Kishkindha Kanda, Sarga 11

Meaning

Hearing the assurance of Śrī Rāma, that enhanced his joy and courage, Sugrīva welcomed it and applauded him in the following words : (1)

Meaning

“Like the sun at the end of creation, you can doubtless consume, when provoked, all the worlds with your fiery and pointed arrows that are capable of piercing the vital parts. (2)

Meaning

“Hearing from my lips with a concentrated mind of the prowess as well as of the valour and fortitude that exist in Vālī, do what should be done next. (3)

Meaning

“Getting up at the close of night Vālī strides from the western to the eastern and (moving to the south) from the southern to the northern ocean too, fatigue having altogether departed from him. (4)

Meaning

“Climbing up the tops of mountains, and tossing up even gigantic peaks with force, the mighty Vālī catches them up.(5)

Meaning

“Nay, numerous solid trees of every description in the forests were forcibly snapped by Vālī while demonstrating his might. (6)

Meaning

“A mighty demon appearing in the form of a buffalo, Dundubhi by name, who shone like the peak of Kailāsa, bore the strength of a thousand elephants. (7)

Meaning

“Blinded by a boon, that gigantic buffalo, whose mind had been perverted by pride of strength, approached Ocean, the lord of rivers. (8)

Meaning

“Disdaining the turbulent sea, the storehouse of jewels, he said to the celebrated Ocean, ‘Give battle to me !’ (9)

Meaning

Duly rising (as a mark of respect), the very mighty Ocean, whose mind was set on righteousness, then replied as follows to the demon, who was impelled by the Time-Spirit : (10)

Meaning

“ ‘I am not competent to give battle to you, O demon skilled in warfare! Listen, I will presently name him who will give battle to you. (11)

Meaning

“ ‘There exists in a large forest the lord of mountains, Himavān by name, the supreme resort of ascetics and the far-famed father-in-law of Lord Śiva. (12)

Meaning

“ ‘Adorned with big waterfalls and comprising numerous caves and cascades, he is powerful and ought to render incomparable satisfaction to you through his skill in warfare. (13)

Meaning

“ ‘Concluding Ocean to be afraid of himself, Dundubhi (the foremost of demons) sped to the forest of Himavān like an arrow shot from a bow. (14)

Meaning

“Then he hurled to the ground in a large number white cliffs of that mountain, resembling lordly elephants, and loudly roared. (15)

Meaning

“Remaining established on his own summit, the gentle Himavān, who looked like a white cloud and wore a pleasing aspect, spoke as follows : (16)

Meaning

“ ‘You ought not to pester me, O Dundubhi, who are fond of righteousness. I am not adept in warfare, the resort as I am of ascetics.’ (17)

Meaning

“Hearing the aforesaid reply of the wise king of mountains, Dundubhi spoke as follows, his eyes turned crimson through anger : (18)

Meaning

“ ‘If you are incapable of an encounter (with me) or are inactive through fear of me, name him who may actually give battle to me in earnest, eager as I am to fight.’(19)

Meaning

“Hearing this, Himavān, who was an adept in expression and whose mind was set on virtue, angrily spoke as follows to Dundubhi the foremost of demons, to whom the name of a rival had not been mentioned before : (20)

Meaning

“ ‘A glorious and mighty monkey, Vālī by name, son of Indra (the ruler of gods), dwells in Kiṣkindhā, which is unequalled in splendour, O highly intelligent demon ! (21)

Meaning

“ ‘Highly intelligent and skilled in warfare, the aforesaid Vālī is capable of giving battle to you as Indra did to Namuci in the past. (22)

Meaning

“ ‘Approach him quickly if you seek an encounter with some rival on this earth; for he does not easily brook opposition and is ever valiant in warfare.” (23)

Meaning

“Seized with wrath to hear the words of Himavān, nay, retaining the form of a buffalo and looking like a huge cloud surcharged with water in the vault of heavens during the rains, the said Dundubhi, who was endowed with pointed horns and inspired terror, forthwith sought Kiṣkindhā, the well-known capital of the celebrated Vālī. (24-25)

Meaning

“Reaching the gate of Kiṣkindhā, Dundubhi for his part, who was possessed of great might, thundered even as a large kettledrum would when beaten, causing the earth to shake, snapping the trees that had taken root in the neighbourhood, nay, rending the earth with its hoofs and arrogantly damaging the gate of Kiṣkindhā with its horns, as an elephant would with its tusk. (26-27)

Meaning

“Hearing the roar, Vālī, who was in the gynaeceum, and who was intolerant by nature, rushed forth with his wives even as the moon would appear in the horizon with hosts of stars. (28)

Meaning

“Vālī, the ruler of monkeys as well as of all the other denizens of the forest, spoke to the aforesaid Dundubhi in the following few words uttered with distinct accents : (29)

Meaning

“ ‘Why do you utter loud threats blocking this gate of the city, O Dundubhi? You are already known to me; (please) save your life (if you can), O demon possessed of extraordinary might !’ (30)

Meaning

“Hearing the aforesaid challenge of the wise Vālī, the ruler of monkeys, Dundubhi replied as follows, his eyes turned crimson with anger : (31)

Meaning

“ ‘You ought not to throw out a challenge in the presence of ladies, O gallant monkey ! Give battle to me today, then only shall I come to know your might. (32)

Meaning

“ ‘Or, I shall restrain my anger today; let your passion for the enjoyment of sensuous pleasures be freely indulged in for this night, O monkey ! (33)

Meaning

“ ‘Let loving presents be given to the monkeys after embracing them. Take you leave of your dear and near ones, the ruler as you are of all monkeys. (34)

Meaning

“ ‘Let Kiṣkindhā be carefully seen for the last time, since you are not going to see it any more; place a replica of yours in the person of your son in charge of the city to look after it when you are no more and revel finally in the company of your wives till sunrise; for I am going to tame your arrogance soon. (35)

Meaning

“ ‘He who kills one who is drunk, is unwary, has broken a limb or has been deprived of his weapons, is emaciated of body or is blinded by passion like you is indeed as despicable as a foeticide.’ (36)

Meaning

Laughing heartily and dismissing all those ladies led by Tārā, Vālī now angrily replied as follows to the silly lord of demons : (37)

Meaning

“ ‘Do not be misled to think that I am drunk, if you are not afraid of engaging in a contest with me. Let this inebriety of mine be construed as a state of drunkenness resorted to by a hero on the occasion of this duel with you.’ (38)

Meaning

“Replying to him thus and throwing about his neck a chain of gold gifted to him by his father, the mighty Indra, Vālī stood prepared for an encounter with the demon, highly enraged. (39)

Meaning

“Seizing by the horns the aforesaid Dundubhi, who looked like a mountain, Vālī, an elephant among monkeys, forthwith began to revolve him, uttering a loud deep hoarse sound. (40)

Meaning

“Vālī then threw him down and uttered a loud cry. While he was being thrown down, blood immediately flowed from his ears. (41)

Meaning

“A terrible struggle then raged between the two combatants, Dundubhi and Vālī, who were keen to conquer each other in the vehemence of their wrath. (42)

Meaning

“Vālī, who was equal to Indra, the ruler of gods, in prowess, then struck with fists, knees, feet, rocks and trees. (43)

Meaning

“While the monkey and the demon were striking one another on that spot at that time, the demon began to lose ground in the contest, while Vālī (Indra’s son) gained the upper hand. (44)

Meaning

“Lifting Dundubhi, Vālī for his part dashed him to the ground with the result that Dundubhi was instantly crushed in that deadly contest. (45)

Meaning

“While he was being thrown down, profuse blood flowed from the openings in his body (viz., his eyes, ears, nostrils, mouth and so on) and the mighty-armed demon dropped dead to the ground. (46)

Meaning

“Lifting up with his arms Dundubhi, who was now lifeless and as such unconscious, the impetuous Vālī hurled him with a single effort to a distance of four miles. (47)

Meaning

“Propelled by the wind, drops of blood from the mouth of the demon, when he was hurled with impetuosity, fell on the side of Mataṅga’s hermitage. (48)

Meaning

“Enraged to behold those drops of blood fallen in the precincts of his hermitage, O highly blessed prince, the sage contemplated as to who on earth was responsible for scattering the blood. (49)

Meaning

“ ‘Who is the evil-minded, perverse, wanton and stupid fellow by whom I have been spattered with blood all at once?’ he said to himself. (50)

Meaning

“Saying so and coming out in the open, the aforesaid jewel among ascetics beheld a buffalo, looking like a mountain, fallen dead on the ground. (51)

Meaning

“Definitely coming to know by virtue of his askesis that it was surely the work of a monkey, he pronounced the following terrible imprecation on the monkey who had hurled the carcass. (52)

Meaning

“ ‘The monkey by whom the forest which is my abode has been desecrated with drops of blood ought not to set foot into this forest; his death will instantly follow if he steps into it. (53)

Meaning

“ ‘If the perverted fellow by whom these trees have been smashed while throwing away the corpse of a demon sets his foot within a radius of full four miles of my hermitage will surely no longer survive. Nor should his ministers, whosoever have encamped in my forest tarry here any longer. Let them on hearing this malediction conveniently depart. If, however, they too remain in this forest of mine—which has been nurtured by me like my own offspring—for the destruction of its leaves and shoots as well as for the extinction of its fruits and roots, I shall assuredly curse them too. (54—57)

Meaning

“ ‘This day (on which I pronounced this execration) is the deadline for their sojourn in this forest. The monkey whom I shall see here tomorrow will surely be changed into a rock and continue in that state for many thousands of years.’ (58)

Meaning

“Hearing the malediction uttered by the sage, the aforesaid monkeys thereupon went away from that forest. Seeing them, Vālī said to them : (59)

Meaning

“ ‘Wherefore have you and all the denizens of Mataṅgavana (the grove occupied by Sage Mataṅga) sought my presence? I hope all is well with the denizens of the said forest.’ (60)

Meaning

“Thereupon all those monkeys reported to Vālī, who was adorned with a chain of gold, the whole reason of their sudden departure from the forest and referred to the malediction pronounced on Vālī. (61)

Meaning

“Hearing the aforesaid explanation given by the monkeys, and duly approaching the eminent sage, the aforesaid Vālī with joined palms craved his indulgence. (62)

Meaning

“Disregarding him, however, the eminent sage entered deep into the hermitage, while Vālī, who was afraid of receiving the curse, was reduced to a state of utter confusion. (63)

Meaning

“Stricken with fear of the curse, the monkey, Vālī, no longer seeks to enter the boundary of the great Ṛṣyamūka hill or even to look at it, O lord of human beings ! (64)

Meaning

“Knowing that he cannot penetrate into it, O Rāma, I roam about in this large forest with my ministers, entirely free from anxiety as I am. (65)

Meaning

“Here is the colossal heap, shining most conspicuously like a mountain-top, of the bones of Dundubhi, who was thrown with pride of virility. (66)

Meaning

“These are the seven gigantic sal trees, hanging low with their boughs, each of which Vālī can denude of its leaves by shaking it with his might. (67)

Meaning

“Such is the matchless strength of Vālī revealed by me, O Rāma ! How will you be able to kill that Vālī in a combat, O protector of men?” (68)

Meaning

To Sugrīva, who was speaking as aforesaid, Lakṣmaṇa, heartily laughing, said, “On what feat being accomplished should you believe that Vālī can be disposed of by Śrī Rāma?” (69)

Meaning

To him Sugrīva forthwith replied, “In the past Vālī pierced these seven sal trees one after another and he did so more than once even later. (70)

Meaning

“If Śrī Rāma too should be able to split one of these trees with a single arrow, I shall consider Vālī killed on witnessing Śrī Rāma’s prowess. (71)

Meaning

“I shall deem him killed even if lifting with his single foot the bones of the buffalo made short work of by Vālī, Śrī Rāma should be able to throw them by his might to a distance of two hundred bows’ (or eight hundred arms’) length, O Lakṣmaṇa !” (72)

Meaning

Saying so, and contemplating awhile on Śrī Rāma, Sugrīva, for his part, the corners of whose eyes were red, spoke once more as follows to Śrī Rāma (a scion of Kakutstha) : (73)

Meaning

“The powerful monkey, Vālī, is valiant and accounts himself valiant and is widely known for his strength and manliness. He has never been worsted in conflicts. (74)

Meaning

“His exploits are seen to be such as are difficult to accomplish even for gods and pondering them I have taken shelter on Mount Ṛṣyamūka, afraid as I am. (75)

Meaning

“Thinking with apprehension of that lord of monkeys, who is invincible, nay, unassailable and intolerant, I, for my part, do not leave this Ṛṣyamūka mountain.(76)

Meaning

“Perturbed and full of apprehension I roam about in the extensive forest with my devoted and excellent ministers headed by Hanumān. (77)

Meaning

“Nay, a praiseworthy and noble ally has been found by me in you, O prince, fond of your friends ! I have taken refuge in you as one would resort to the Himālaya mountain, O tiger among men ! (78)

Meaning

“I am, however, aware of the strength of my mighty and vile brother; while your prowess in battle is not before my eyes, O scion of Raghu ! (79)

Meaning

“Assuredly, I neither test you, nor belittle you, nor do I frighten you. Nay, pusillanimity has been engendered in me by his terrible deeds. (80)

Meaning

“Your (unfaltering) speech, which is trustworthy, as well as your confidence and divine look abundantly indicate your supreme strength, which is analogous to a fire covered with ashes, O scion of Raghu !” (81)

Meaning

Hearing the aforesaid submission of that high-minded Sugrīva, Śrī Rāma then smilingly replied as follows to the monkey, Sugrīva : (82)

Meaning

“If you have no faith in the prowess inhering in us, O monkey, I shall presently inspire in you confidence which is laudable in a combat.” (83)

Meaning

Saying so and lifting in sport the carcass of Dundubhi with his toe, the mighty-armed and powerful Śrī Rāma (a scion of Raghu), the eldest brother of Lakṣmaṇa, for his part hurled the dried up skeleton of the demon to a distance of ten Yojanas (eighty-miles), thereby reassuring Sugrīva. (84-85)

Meaning

Beholding the skeleton cast away by Śrī Rāma, Sugrīva then addressed once more to the heroic Śrī Rāma, scorching as the sun, in the presence of Lakṣmaṇa as well as of the other monkeys the following significant words : (86)

Meaning

“The carcass was thrown in the past, O my friend, while it was saturated with blood, full of flesh and fresh, having been shortly before killed by my elder brother, Vālī, at a time when he was exhausted and drunk. (87)

Meaning

“Having been stripped of its flesh, it is now light and converted into mere straw, as compared to its former weight, O scion of Raghu, and has been hurled by you with such extreme joy, O delight of Raghu ! (88)

Meaning

“It is not possible under the circumstances to ascertain whose strength is greater—yours or his; for whether a carcass is saturated with blood or dried up makes a very great difference, O scion of Raghu ! (89)

Meaning

“The same doubt still lingers in my mind about the strength which inheres in you as well as in Vālī, O dear friend ! Certainly in the matter of your relative strength or weakness will be arrived at by your thoroughly piercing a single sal tree (of the seven trees shown to you). (90)

Meaning

“Stringing this bow, which is like another trunk of an elephant, and stretching it at full length up to your ear, discharge a big arrow. (91)

Meaning

“Shot by you, the arrow will surely split up the yonder sal tree : there is no doubt about it. Reflect no more and, adjured by me, O king, oblige me unhesitatingly. (92)

Meaning

“Even as the sun is always the foremost of all luminaries, even as the Himālaya mountain is the foremost of all large mountains and even as a lion is the foremost of all quadrupeds, so are you the foremost of all human beings in prowess.” (93)