---
title: "Kishkindha Kanda, Sarga 17"
canonical: "https://ramayana.com/valmiki-ramayana/kishkindha-kanda/sarga-17"
lang: "en"
---

# Kishkindha Kanda, Sarga 17

> ततः शरेणाभिहतो रामेण रणकर्कशः।  
> पपात सहसा वाली निकृत्त इव पादपः॥ १॥

Pierced with an arrow by Śrī Rāma, Vālī, who was stiff in contest, fell precipitately like a hewn tree. (1)

> स भूमौ न्यस्तसर्वाङ्गस्तप्तकाञ्चनभूषणः।  
> अपतद् देवराजस्य मुक्तरश्मिरिव ध्वजः॥ २॥

With all his limbs laid on the ground, Vālī, who was adored with ornaments of burnished gold, fell down like a flag hoisted in honour of Indra, the god of rain, when the cord fastening it is loosed. (2)

> अस्मिन् निपतिते भूमौ हर्यृक्षाणां गणेश्वरे।  
> नष्टचन्द्रमिव व्योम न व्यराजत मेदिनी॥ ३॥

On Vālī, the ruler of the hordes of monkeys and bears, having fallen to the ground, the part of the earth ruled by him did not shine brightly any more than the firmament when the moon has disappeared from it. (3)

> भूमौ निपतितस्यापि तस्य देहं महात्मनः।  
> न श्रीर्जहाति न प्राणा न तेजो न पराक्रमः॥ ४॥

Even though he lay fallen to the ground, neither grace nor life-breath nor vital energy nor prowess left the body of the high-minded monkey. (4)

> शक्रदत्ता वरा माला काञ्चनी रत्नभूषिता।  
> दधार हरिमुख्यस्य प्राणांस्तेजः श्रियं च सा॥ ५॥

The well-known excellent bejewelled chain of gold, bestowed on him by Indra, the ruler of gods, preserved the life, vital energy and grace of Vālī (the foremost of monkeys). (5)

> स तया मालया वीरो हैमया हरियूथपः।  
> संध्यानुगतपर्यन्तः पयोधर इवाभवत्॥ ६॥

With that necklace of gold that heroic leader of monkey hordes appeared like a cloud whose outlines are tinged with the roseate hues of dusk. (6)

> तस्य माला च देहश्च मर्मघाती च यः शरः।  
> त्रिधेव रचिता लक्ष्मीः पतितस्यापि शोभते॥ ७॥

His necklace and body as well as the arrow which pierced his vital parts, even while he lay fallen, shone as though his splendour had been divided into three parts. (7)

> तदस्त्रं तस्य वीरस्य स्वर्गमार्गप्रभावनम्।  
> रामबाणासनक्षिप्तमावहत् परमां गतिम्॥ ८॥

Discharged from the bow of Śrī Rāma, that missile, while illuminating the path of the said hero, Vālī, to (the highest) heaven, brought to him the supreme state. (8)

> तं तथा पतितं संख्ये गतार्चिषमिवानलम्।  
> ययातिमिव पुण्यान्ते देवलोकादिह च्युतम्॥ ९॥  
> आदित्यमिव कालेन युगान्ते भुवि पातितम्।  
> महेन्द्रमिव दुर्धर्षमुपेन्द्रमिव दुःसहम्॥ १०॥  
> महेन्द्रपुत्रं पतितं वालिनं हेममालिनम्।  
> व्यूढोरस्कं महाबाहुं दीप्तास्यं हरिलोचनम्॥ ११॥  
> लक्ष्मणानुचरो रामो ददर्शोपससर्प च।  
> तं तथा पतितं वीरं गतार्चिषमिवानलम्॥ १२॥

Śrī Rāma, followed by Lakṣmaṇa, saw the aforesaid Vālī, son of the mighty Indra—who was adorned with a chain of gold and was distinguished by a broad chest, long arms, a radiant face and yellow eyes, nay, who was difficult to overcome as the great Indra and hard to resist as Lord Viṣṇu (descended as a younger brother of Indra in the form of the Divine Dwarf)—fallen on the field of battle as mentioned in the foregoing lines like a fire without flame and resembling King Yayāti descended on earth from the realm of gods on the exhaustion of his merits (which entitled him to an abode in heaven) and further looking like the sun cast down on the earth by the Time-Spirit at the end of the world cycle, and proceeded towards the aforesaid hero fallen as described above like a fire without flame. (9—12)

> बहुमान्य च तं वीरं वीक्षमाणं शनैरिव।  
> उपयातौ महावीर्यौ भ्रातरौ रामलक्ष्मणौ॥ १३॥

Nay, showing great honour to that hero, who was looking intently on them, the two brothers, Śrī Rāma and Lakṣmaṇa, who were possessed of extraordinary valour, went up to him slowly, as it were. (13)

> तं दृष्ट्वा राघवं वाली लक्ष्मणं च महाबलम्।  
> अब्रवीत् परुषं वाक्यं प्रश्रितं धर्मसंहितम्॥ १४॥  
> स भूमावल्पतेजोऽसुर्निहतो नष्टचेतनः।  
> अर्थसंहितया वाचा गर्वितं रणगर्वितम्॥ १५॥

Seeing the celebrated Śrī Rāma (a scion of Raghu) and Lakṣmaṇa, who was exceptionally strong, the said Vālī, who had scant vitality and life left in him and who lay mortally wounded and motionless on the ground, spoke proudly to Śrī Rāma (who behaved proudly on the battlefield) in a language full of meaning the following harsh words, which were at the same time courteous and conformable to righteousness : (14—15)

> त्वं नराधिपतेः पुत्रः प्रथितः प्रियदर्शनः।  
> पराङ्मुखवधं कृत्वा कोऽत्र प्राप्तस्त्वया गुणः।  
> यदहं युद्धसंरब्धस्त्वत्कृते निधनं गतः॥ १६॥

“You are the son of a sovereign, renowned and pleasing of aspect. Having brought about the death of one who did not face you in battle, what merit has been earned by you on this earth, since I met my death at your hands at a time when I was in the heat of contest with another? (16)

> कुलीनः सत्त्वसम्पन्नस्तेजस्वी चरितव्रतः।  
> रामः करुणवेदी च प्रजानां च हिते रतः॥ १७॥

“ ‘Rāma is of noble birth, richly endowed with the quality of goodness and full of courage and has practised religious vows; he knows what is compassion and is devoted to the good of the people. (17)

> सानुक्रोशो महोत्साहः समयज्ञो दृढव्रतः।  
> इत्येतत् सर्वभूतानि कथयन्ति यशो भुवि॥ १८॥

“ ‘Nay, he is compassionate, is endowed with great vigour, knows what should be done at what time and is firm in his vows.’ In these words do all created beings utter your praises on earth. (18)

> दमः शमः क्षमा धर्मो धृतिः सत्यं पराक्रमः।  
> पार्थिवानां गुणा राजन् दण्डश्चाप्यपकारिषु॥ १९॥

“Control of the senses and the mind, forgiveness, righteousness, fortitude, truthfulness, valour and punishing the evil-doers are the virtues of kings, O prince ! (19)

> तान् गुणान् सम्प्रधार्याहमग्र्यं चाभिजनं तव।  
> तारया प्रतिषिद्धः सन् सुग्रीवेण समागतः॥ २०॥

“Believing the aforesaid virtues as existing in you and also fully considering your highest pedigree, I engaged in a combat with Sugrīva, though forbidden by Tārā. (20)

> न मामन्येन संरब्धं प्रमत्तं वेद्धुमर्हसि।  
> इति मे बुद्धिरुत्पन्ना बभूवादर्शने तव॥ २१॥

“So long as I did not see you the idea cropped up in my mind that you would never stoop to strike me while I was furiously engaged with another and unwary. (21)

> स त्वां विनिहतात्मानं धर्मध्वजमधार्मिकम्।  
> जाने पापसमाचारं तृणैः कूपमिवावृतम्॥ २२॥

“Now, however, I have come to know you to be one who has killed one’s soul by acting against one’s consciousness, nay, one who makes a show of virtue but is really impious, is sinful of conduct and is deceptive like a well of which the mouth is covered by grass and other vegetation. (22)

> सतां वेषधरं पापं प्रच्छन्नमिव पावकम्।  
> नाहं त्वामभिजानामि धर्मच्छद्माभिसंवृतम्॥ २३॥

“I did not know you till now to be sinful, though wearing the guise of the virtuous, and wholly covered by a mask of piety, thus resembling a hidden fire. (23)

> विषये वा पुरे वा ते यदा पापं करोम्यहम्।  
> न च त्वामवजानेऽहं कस्मात् तं हंस्यकिल्बिषम्॥ २४॥  
> फलमूलाशनं नित्यं वानरं वनगोचरम्।  
> मामिहाप्रतियुध्यन्तमन्येन च समागतम्॥ २५॥

“While I did not perpetrate any sin in your dominion or capital, nor did I show contumely to you, why did you kill me, a monkey free from guilt, who ever lived on fruit and roots alone and in woods, nay, who was not offering resistance to you and was engaged here in a combat with another? (24-25)

> त्वं नराधिपतेः पुत्रः प्रतीतः प्रियदर्शनः।  
> लिङ्गमप्यस्ति ते राजन् दृश्यते धर्मसंहितम्॥ २६॥

“You are a sovereign’s son, hence worthy of trust, and pleasing of aspect too. Emblems too such as matted hair and the bark of trees for clothing, conformable to righteousness exist and are seen on your person, O prince ! (26)

> कः क्षत्रियकुले जातः श्रुतवान् नष्टसंशयः।  
> धर्मलिङ्गप्रतिच्छन्नः क्रूरं कर्म समाचरेत्॥ २७॥

“Who, born in the Kṣatriya race and possessed of sacred knowledge, whose doubts regarding right and wrong have been resolved through such knowledge and who is furnished with emblems of piety, will perpetrate a cruel deed (like the one perpetrated by you)? (27)

> त्वं राघवकुले जातो धर्मवानिति विश्रुतः।  
> अभव्यो भव्यरूपेण किमर्थं परिधावसे॥ २८॥

“Though born in the race of Raghu and widely known as a man of virtue, you are nevertheless cruel. Why then should you roam about in a gentle guise? (28)

> साम दानं क्षमा धर्मः सत्यं धृतिपराक्रमौ।  
> पार्थिवानां गुणा राजन् दण्डश्चाप्यपकारिषु॥ २९॥

“The art of persuasion, liberality, forgiveness, righteousness, truthfulness, fortitude and valour and punishing the evil-doers are the virtues of rulers, O king ! (29)

> वयं वनचरा राम मृगा मूलफलाशिनः।  
> एषा प्रकृतिरस्माकं पुरुषस्त्वं नरेश्वर॥ ३०॥

“We, O Rāma, are beasts living in the forest and subsisting on roots and fruit alone; for such is our nature, while you are a man living in urban areas and subsisting on cooked food of various kinds, O ruler of men ! (Hence there was no cause for any contention between us). (30)

> भूमिर्हिरण्यं रूपं च विग्रहे कारणानि च।  
> तत्र कस्ते वने लोभो मदीयेषु फलेषु वा॥ ३१॥

“Land, gold and silver are the only occasions for chastisement. In the aforesaid forest what attraction could there possibly be in you for the fruits which belong to me? (31)

> नयश्च विनयश्चोभौ निग्रहानुग्रहावपि।  
> राजवृत्तिरसंकीर्णा न नृपाः कामवृत्तयः॥ ३२॥

“Both administration and mildness, punishment and conferring benefits on the people, are the duties of a king, having different occasions for their exercise. Kings ought not to behave just as they please. (32)

> त्वं तु कामप्रधानश्च कोपनश्चानवस्थितः।  
> राजवृत्तेषु संकीर्णः शरासनपरायणः॥ ३३॥

“You, on the other hand, are dominated by desire, irascible and fickle; you act indiscriminately in the sphere of kingly duties and have made it your prime object to discharge arrows wherever you please. (33)

> न तेऽस्त्यपचितिर्धर्मे नार्थे बुद्धिरवस्थिता।  
> इन्द्रियैः कामवृत्तः सन् कृष्यसे मनुजेश्वर॥ ३४॥

“You have no respect for virtue, nor is your mind fixed so far as the pursuit of wealth is concerned. Acting according to your sweet will, you are carried away by your senses, O ruler of men ! (34)

> हत्वा बाणेन काकुत्स्थ मामिहानपराधिनम्।  
> किं वक्ष्यसि सतां मध्ये कर्म कृत्वा जुगुप्सितम्॥ ३५॥

“Having killed me here with an arrow, even though I had not committed any offence, and thus perpetrated an abominable act, O scion of Kakutstha, what will you say (in your defence) in the midst of holy men? (35)

> राजहा ब्रह्महा गोघ्नश्चोरः प्राणिवधे रतः।  
> नास्तिकः परिवेत्ता च सर्वे निरयगामिनः॥ ३६॥

“The regicide, the Brahminicide, the slaughterer of a cow, the thief, he who takes delight in the destruction of life, the unbeliever and he who weds before an elder brother, all go to hell. (36)

> सूचकश्च कदर्यश्च मित्रघ्नो गुरुतल्पगः।  
> लोकं पापात्मनामेते गच्छन्ते नात्र संशयः॥ ३७॥

“The informer, the miser, the slayer of one’s own friend and he who violates the bed of his teacher—all these descend to the world of those whose mind is set on sin. (37)

> अधार्यं चर्म मे सद्भी रोमाण्यस्थि च वर्जितम्।  
> अभक्ष्याणि च मांसानि त्वद्विधैर्धर्मचारिभिः॥ ३८॥

“My skin, in other words, the skin of a monkey, is not permitted to be worn by the virtuous; my hair and bones too are precluded from use and my flesh is not permitted to be partaken of by those practising virtue like you. (38)

> पञ्च पञ्चनखा भक्ष्या ब्रह्मक्षत्रेण राघव।  
> शल्यकः श्वाविधो गोधा शशः कूर्मश्च पञ्चमः॥ ३९॥

“Only the following five species of animals endowed with five claws (on each paw), viz., the rhinoceros, the porcupine, the iguana and the hare, the turtle being the fifth, are permitted to be partaken of by (meat-eaters-among) the Brāhmaṇas and Kṣatriyas (and Vaiśyas too). (39)

> चर्म चास्थि च मे राम न स्पृशन्ति मनीषिणः।  
> अभक्ष्याणि च मांसानि सोऽहं पञ्चनखो हतः॥ ४०॥

“The wise do not even touch my (i.e., a monkey’s) skin and bones either, O Rāma, while my flesh is not at all worth eating. Yet I, an animal endowed with five claws (and therefore not fit to be partaken of) have been wantonly killed by you. (40)

> तारया वाक्यमुक्तोऽहं सत्यं सर्वज्ञया हितम्।  
> तदतिक्रम्य मोहेन कालस्य वशमागतः॥ ४१॥

“I was given by Tārā, who knows everything, an advice which was correct and wholesome. Disregarding it through ignorance, I have fallen under the sway of Death. (41)

> त्वया नाथेन काकुत्स्थ न सनाथा वसुंधरा।  
> प्रमदा शीलसम्पूर्णा पत्येव च विधर्मणा॥ ४२॥

“With you as its lord, O scion of Kakutstha, the earth is not blessed with a protector any more than a young woman, who is rich in moral character, is safe with a husband who is acting unlawfully. (42)

> शठो नैकृतिकः क्षुद्रो मिथ्याप्रश्रितमानसः।  
> कथं दशरथेन त्वं जातः पापो महात्मना॥ ४३॥

“How were you, who are deceitful, mischievous, petty-minded, sinful and pseudo-tranquil-minded, procreated by the high-souled Daśaratha? (43)

> छिन्नचारित्र्यकक्ष्येण सतां धर्मातिवर्तिना।  
> त्यक्तधर्माङ्कुशेनाहं निहतो रामहस्तिना॥ ४४॥

“I have been killed by the elephant in the form of Rāma, who has broken the chain of morality, transgressed the code of conduct of the virtuous and disregarded the goad of righteousness. (44)

> अशुभं चाप्ययुक्तं च सतां चैव विगर्हितम्।  
> वक्ष्यसे चेदृशं कृत्वा सद्भिः सह समागतः॥ ४५॥

“Having done such a vicious and undesirable act, which is condemned by the virtuous, what will you say in justification of your conduct when come into contact with holy men? (45)

> उदासीनेषु योऽस्मासु विक्रमोऽयं प्रकाशितः।  
> अपकारिषु ते राम नैवं पश्यामि विक्रमम्॥ ४६॥

“I do not find you exhibiting the same kind of valour against the wrongdoers that has now been shown by you against us, who have been neutral towards you. (46)

> दृश्यमानस्तु युध्येथा मया युधि नृपात्मज।  
> अद्य वैवस्वतं देवं पश्येस्त्वं निहतो मया॥ ४७॥

“Had you fought with me on the battlefield remaining before my eyes, O prince, you would have seen God Yama (son of the sun-god) when killed by me this very day. (47)

> त्वयादृश्येन तु रणे निहतोऽहं दुरासदः।  
> प्रसुप्तः पन्नगेनैव नरः पापवशं गतः॥ ४८॥

“Being difficult to approach, I have been killed by you, while you were not to be seen on the field of battle, even as a man fallen into the clutches of sin would when bitten by a serpent while fast asleep. (48)

> सुग्रीवप्रियकामेन यदहं निहतस्त्वया।  
> मामेव यदि पूर्वं त्वमेतदर्थमचोदयः।  
> मैथिलीमहमेकाह्ना तव चानीतवान् भवेः॥ ४९॥  
> राक्षसं च दुरात्मानं तव भार्यापहारिणम्।  
> कण्ठे बद्ध्वा प्रदद्यां तेऽनिहतं रावणं रणे॥ ५०॥

“I would have brought back your wife (the princess of Mithilā) to you in a single day, had you but moved me in this behalf before; for, it is for this that I have been killed by you, keen as you were to oblige Sugrīva. Nay, tying round the neck the evil-minded ogre, Rāvaṇa, who stole away your wife, I would have handed him over to you without his being killed in battle. (49-50)

> न्यस्तां सागरतोये वा पाताले वापि मैथिलीम्।  
> आनयेयं तवादेशाच्छ्वेतामश्वतरीमिव॥ ५१॥

“I could have brought back at your command the princess of Mithilā even if she had been kept in a place surrounded by sea-water or in the lowest subterranean region, just as Lord Hayagrīva (an Avatāra of Lord Viṣṇu carrying on His person a horse’s head) brought back the Vedas stolen by the demons Madhu and Kaiṭabha and kept in Pātāla in the form of a white female mule. (51)

> युक्तं यत्प्राप्नुयाद् राज्यं सुग्रीवः स्वर्गते मयि।  
> अयुक्तं यदधर्मेण त्वयाहं निहतो रणे॥ ५२॥

“It is but meet that Sugrīva should inherit the kingdom when I have ascended to heaven; it is, however, unjustifiable that I have been unrighteously slain by you while I was engaged otherwise on the battlefield. (52)

> काममेवंविधो लोकः कालेन विनियुज्यते।  
> क्षमं चेद्भवता प्राप्तमुत्तरं साधु चिन्त्यताम्॥ ५३॥

“Granted that people are subjected to death at the appointed hour; for such is the rule. (I have no grievance on this score). But if a suitable answer to my question (as to why you took it into your mind to make me a target of your arrow) has been hit upon by you, pray, let it be carefully thought of.” (53)

> इत्येवमुक्त्वा परिशुष्कवक्त्रः  
> शराभिघाताद् व्यथितो महात्मा।  
> समीक्ष्य रामं रविसंनिकाशं  
> तूष्णीं बभौ वानरराजसूनुः॥ ५४॥

Having spoken as aforesaid and looking intently on Śrī Rāma, who shone brightly like the sun, the high-minded Vālī (son of a king of monkeys), who felt agonized due to his having been pierced with an arrow and whose mouth had become parched on all sides (due to the exertion caused by his speaking with emotion for a long time), became mute. (54)

Book: https://ramayana.com/valmiki-ramayana

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