---
title: "Kishkindha Kanda, Sarga 18"
canonical: "https://ramayana.com/valmiki-ramayana/kishkindha-kanda/sarga-18"
lang: "en"
---

# Kishkindha Kanda, Sarga 18

> इत्युक्तः प्रश्रितं वाक्यं धर्मार्थसहितं हितम्।  
> परुषं वालिना रामो निहतेन विचेतसा॥ १॥  
> तं निष्प्रभमिवादित्यं मुक्ततोयमिवाम्बुदम्।  
> उक्तवाक्यं हरिश्रेष्ठमुपशान्तमिवानलम्॥ २॥  
> धर्मार्थगुणसम्पन्नं हरीश्वरमनुत्तमम्।  
> अधिक्षिप्तस्तदा रामः पश्चाद् वालिनमब्रवीत्॥ ३॥

Spoken to at that time in the foregoing harsh words, though seemingly courteous, wholesome and conformable to righteousness and worldly interests, and reproached by Vālī, who had been mortally wounded and whose mind was confused, Śrī Rāma afterwards replied in the following excellent words, which were conformable to righteousness and worldly interests and salutary, to the aforesaid Vālī, (the lord of monkeys), the foremost of monkeys, who resembled the sun shorn of its brilliance, a cloud which had discharged its water and a fire that had been extinguished and who had had his say : (1—3)

> धर्ममर्थं च कामं च समयं चापि लौकिकम्।  
> अविज्ञाय कथं बाल्यान्मामिहाद्य विगर्हसे॥ ४॥

“Without fully knowing the secret of righteousness, worldly interests and enjoyment as well as of worldly conduct, how do you reproach me bitterly today on this spot through ignorance? (4)

> अपृष्ट्वा बुद्धिसम्पन्नान् वृद्धानाचार्यसम्मतान्।  
> सौम्य वानरचापल्यात् त्वं मां वक्तुमिहेच्छसि॥ ५॥

“Nay, without consulting the elders, who are richly endowed with wisdom and esteemed by preceptors, O gentle one, you have sought to condemn me through simian frivolity. (5)

> इक्ष्वाकूणामियं भूमिः सशैलवनकानना।  
> मृगपक्षिमनुष्याणां निग्रहानुग्रहेष्वपि॥ ६॥

“This entire globe including mountains, forests and woodlands belongs to the scions of Ikṣwāku (having been bequeathed to them by their progenitor, Manu). The right of punishing and rewarding the beasts, birds and human beings of this earth too vests in them. (6)

> तां पालयति धर्मात्मा भरतः सत्यवानृजुः।  
> धर्मकामार्थतत्त्वज्ञो निग्रहानुग्रहे रतः॥ ७॥

“Bharata—whose mind is set on virtue, who is truthful and guileless, nay, who knows the truth about righteousness, self-gratification and wealth and is intent on chastising the evil-doers and recompensing the virtuous—rules over the earth. (7)

> नयश्च विनयश्चोभौ यस्मिन् सत्यं च सुस्थितम्।  
> विक्रमश्च यथा दृष्टः स राजा देशकालवित्॥ ८॥

“He (Bharata) is a king in whom prudence and humility both are present in an equal degree, nay, in whom truthfulness is firmly established as also valour as ordained in the scriptures and who has an idea of time and place. (8)

> तस्य धर्मकृतादेशा वयमन्ये च पार्थिवाः।  
> चरामो वसुधां कृत्स्नां धर्मसंतानमिच्छवः॥ ९॥

“Having received his command for the propagation of righteousness, we as well as other rulers of the world range the entire globe, keen as we are to promote virtue. (9)

> तस्मिन् नृपतिशार्दूले भरते धर्मवत्सले।  
> पालयत्यखिलां पृथ्वीं कश्चरेद् धर्मविप्रियम्॥ १०॥

“So long as the said Bharata, a veritable tiger among the rulers of men, who is fond of virtue, rules over the entire globe, who can dare do something repugnant to righteousness? (10)

> ते वयं मार्गविभ्रष्टं स्वधर्मे परमे स्थिताः।  
> भरताज्ञां पुरस्कृत्य निगृह्णीमो यथाविधि॥ ११॥

“Keeping before us the command of Bharata, we, who are devoted to our paramount duty of upholding virtue, duly punish him who has strayed away from the path of virtue. (11)

> त्वं तु संक्लिष्टधर्मश्च कर्मणा च विगर्हितः।  
> कामतन्त्रप्रधानश्च न स्थितो राजवर्त्मनि॥ १२॥

“As for yourself you have put down virtue and stand condemned for your doings. Nay, you top those who are slaves of lust and do not adhere to the path trodden by good kings. (12)

> ज्येष्ठो भ्राता पिता वापि यश्च विद्यां प्रयच्छति।  
> त्रयस्ते पितरो ज्ञेया धर्मे च पथि वर्तिनः॥ १३॥

“By him who follows the path of virtue, an elder brother, father and even he who imparts learning—all the aforesaid three should be equally regarded as fathers.(13)

> यवीयानात्मनः पुत्रः शिष्यश्चापि गुणोदितः।  
> पुत्रवत्ते त्रयश्चिन्त्या धर्मश्चैवात्र कारणम्॥ १४॥

“Similarly, a younger brother, one’s own son and a virtuous pupil too, the aforesaid three should be accounted as good as a son and morality alone is the authority in this matter. (14)

> सूक्ष्मः परमदुर्ज्ञेयः सतां धर्मः प्लवङ्गम।  
> हृदिस्थः सर्वभूतानामात्मा वेद शुभाशुभम्॥ १५॥

“The principle governing the conduct of the virtuous is subtle and altogether unknowable, O monkey ! Installed in the heart of all created beings, the Self alone knows what is good and what is evil. (15)

> चपलश्चपलैः सार्धं वानरैरकृतात्मभिः।  
> जात्यन्ध इव जात्यन्धैर्मन्त्रयन् प्रेक्षसे नु किम्॥ १६॥

“Deliberating as you do with monkeys, who are all frivolous and are of uncontrolled mind, like a man born blind deliberating with those who are likewise blind by birth, what can you, who are frivolous yourself, know about Dharma? (16)

> अहं तु व्यक्ततामस्य वचनस्य ब्रवीमि ते।  
> नहि मां केवलं रोषात् त्वं विगर्हितुमर्हसि॥ १७॥

“As for myself I presently tell you the evident meaning of this assertion of mine. You should in no case bitterly condemn me as you have done out of sheer wrath. (17)

> तदेतत् कारणं पश्य यदर्थं त्वं मया हतः।  
> भ्रातुर्वर्तसि भार्यायां त्यक्त्वा धर्मं सनातनम्॥ १८॥

“Now know the obvious reason why you have been struck down by me: casting to the wind the eternal law, you cohabit with your younger brother’s wife. (18)

> अस्य त्वं धरमाणस्य सुग्रीवस्य महात्मनः।  
> रुमायां वर्तसे कामात् स्नुषायां पापकर्मकृत्॥ १९॥

“You cohabit through lust with Rumā, the wedded wife of the high-souled Sugrīva, who is your virtual daughter-in-law, even while Sugrīva is alive; you have thus perpetrated a sinful deed. (19)

> तद् व्यतीतस्य ते धर्मात् कामवृत्तस्य वानर।  
> भ्रातृभार्याभिमर्शेऽस्मिन् दण्डोऽयं प्रतिपादितः॥ २०॥

“This punishment has been meted out to you, who strayed from righteousness and acted as you liked, for embracing younger brother’s wife, O monkey ! (20)

> नहि लोकविरुद्धस्य लोकवृत्तादपेयुषः।  
> दण्डादन्यत्र पश्यामि निग्रहं हरियूथप॥ २१॥

“For, other than punishment I do not see any way of restraining him who is opposed to public interests and has departed from the code of conduct prescribed for the commonalty, O leader of monkey hordes ! (21)

> न च ते मर्षये पापं क्षत्रियोऽहं कुलोद्गतः।  
> औरसीं भगिनीं वापि भार्यां वाप्यनुजस्य यः॥ २२॥  
> प्रचरेत नरः कामात् तस्य दण्डो वधः स्मृतः।  
> भरतस्तु महीपालो वयं त्वादेशवर्तिनः॥ २३॥

“And I, a Kṣatriya born of a high pedigree, cannot brook your sin. Death is the punishment ordained for a man who approaches carnally through lust a girl sprung from his own loins, a sister or a wife of his own younger brother. In fact, Bharata is the ruler of the earth, while our duty is to carry out his behests. (22-23)

> त्वं च धर्मादतिक्रान्तः कथं शक्यमुपेक्षितुम्।  
> गुरुधर्मव्यतिक्रान्तं प्राज्ञो धर्मेण पालयन्॥ २४॥  
> भरतः कामयुक्तानां निग्रहे पर्यवस्थितः।  
> वयं तु भरतादेशावधिं कृत्वा हरीश्वर।  
> त्वद्विधान् भिन्नमर्यादान् निग्रहीतुं व्यवस्थिताः॥ २५॥

“And how can you, who have strayed from the path of virtue, be let go unpunished? Punishing him who has clearly deviated from a major duty and cherishing according to the principles of righteousness a man scrupulously following his duty, the wise Bharata is intent upon punishing those who are swayed by lust. Taking the behests of Bharata as our authority, O lord of monkeys, we are bent upon punishing people like you who have transgressed the bounds of morality. (24-25)

> सुग्रीवेण च मे सख्यं लक्ष्मणेन यथा तथा।  
> दारराज्यनिमित्तं च निःश्रेयस्करः स मे॥ २६॥

“My friendship with Sugrīva is as indissolvable as that with Lakṣmaṇa. Nay, it has the recovery of his wife and kingdom for its motive. And in return he is expected to do the greatest good to me in the shape of getting back my lost spouse. (26)

> प्रतिज्ञा च मया दत्ता तदा वानरसंनिधौ।  
> प्रतिज्ञा च कथं शक्या मद्विधेनानवेक्षितुम्॥ २७॥

“Again, at that time (when my friendship with Sugrīva was solemnized) a plighted word was given by me in the presence of other monkeys to get back for him his wife and sovereignty. And how can a plighted word be allowed by a man like me to remain unhonoured? (27)

> तदेभिः कारणैः सर्वैर्महद्भिर्धर्मसंश्रितैः।  
> शासनं तव यद् युक्तं तद् भवाननुमन्यताम्॥ २८॥

“Therefore, for these mighty reasons, which are all broad-based on morality, you too should approve of your punishment, which was justified. (28)

> सर्वथा धर्म इत्येव द्रष्टव्यस्तव निग्रहः।  
> वयस्यस्योपकर्तव्यं धर्ममेवानुपश्यता॥ २९॥

“Your punishment should be viewed by you as wholly in consonance with righteousness and good offices needs must be rendered to a friend by one recognizing one’s duty. (29)

> शक्यं त्वयापि तत्कार्यं धर्ममेवानुवर्तता।  
> श्रूयते मनुना गीतौ श्लोकौ चारित्रवत्सलौ।  
> गृहीतौ धर्मकुशलैस्तथा तच्चरितं मया॥ ३०॥

“By you too, had you followed the principle of righteousness, the same course of action should have been taken by way of expiation. The following two couplets, devoted to ideal kingly conduct and accepted as authoritative by those well-versed in ethics, are traditionally known to have been sung by Manu (the earliest and most respected law-giver). The principle enunciated in them has been acted upon by me in the way indicated in them. (30)

> राजभिर्धृतदण्डाश्च कृत्वा पापानि मानवाः।  
> निर्मलाः स्वर्गमायान्ति सन्तः सुकृतिनो यथा॥ ३१॥

“They are reproduced below: ‘Men who, having perpetrated sins, have been subjected to punishment by kings become stainless and ascend to heaven like those who have performed meritorious deeds. (31)

> शासनाद् वापि मोक्षाद् वा स्तेनः पापात् प्रमुच्यते।  
> राजा त्वशासन् पापस्य तदवाप्नोति किल्बिषम्॥ ३२॥

“A thief (in particular and a sinner in general) gets fully absolved from sin either through punishment or by being let go free by way of mercy. A king not punishing a sinner, however, incurs his sin.* (32)

> आर्येण मम मान्धात्रा व्यसनं घोरमीप्सितम्।  
> श्रमणेन कृते पापे यथा पापं कृतं त्वया॥ ३३॥

“A terrible suffering, which was absolutely desirable, was inflicted by my forbear, Emperor Māndhātā, by way of punishment on a monk, for a sin similar to the one perpetrated by you. (33)

> अन्यैरपि कृतं पापं प्रमत्तैर्वसुधाधिपैः।  
> प्रायश्चित्तं च कुर्वन्ति तेन तच्छाम्यते रजः॥ ३४॥

“Sins perpetrated by blundering men were likewise punished by other rulers of the earth, too. Besides this, people undergo expiation themselves too and through such expiation that sin, which is expiated, gets neutralized. (34)

> तदलं परितापेन धर्मतः परिकल्पितः।  
> वधो वानरशार्दूल न वयं स्ववशे स्थिताः॥ ३५॥

“Therefore, have done with grief, your death was contrived in accordance with the principles of righteousness, O tiger among monkeys; for we were not under our own control (being subject to the control of the Śāstras). (35)

> शृणु चाप्यपरं भूयः कारणं हरिपुंगव।  
> तच्छ्रुत्वा हि महद् वीर न मन्युं कर्तुमर्हसि॥ ३६॥

“Again, know from me another reason why I killed you, O bull among the monkeys ! After knowing that momentous reason, O hero, you should not be angry with me. (36)

> न मे तत्र मनस्तापो न मन्युर्हरिपुंगव।  
> वागुराभिश्च पाशैश्च कूटैश्च विविधैर्नराः॥ ३७॥  
> प्रतिच्छन्नाश्च दृश्याश्च गृह्णन्ति सुबहून् मृगान्।  
> प्रधावितान् वा वित्रस्तान् विस्रब्धानतिविष्ठितान्॥ ३८॥

“No agony is felt by me nor any remorse for what I have done, O bull among monkeys ! Remaining concealed or open to view, people catch by means of nets and nooses as well as by means of traps of various kinds numerous deer that have run away alarmed or remain firmly rooted, fearless as they are. (37-38)

> प्रमत्तानप्रमत्तान् वा नरा मांसाशिनो भृशम्।  
> विध्यन्ति विमुखांश्चापि न च दोषोऽत्र विद्यते॥ ३९॥

“Meat-eating people hit with violence deer, which are unwary or circumspect, nay, even those which have their faces turned away from the hunters and no blame attaches to this. (39)

> यान्ति राजर्षयश्चात्र मृगयां धर्मकोविदाः।  
> तस्मात् त्वं निहतो युद्धे मया बाणेन वानर।  
> अयुध्यन् प्रतियुध्यन् वा यस्माच्छाखामृगो ह्यसि॥ ४०॥

“Nay, even royal sages, well-versed in the principles of righteousness, go on hunting. Hence, O monkey, you were mortally wounded by me with an arrow in the course of your encounter with Sugrīva, no matter whether you were not fighting with me or fighting with another; for you are but a monkey. (40)

> दुर्लभस्य च धर्मस्य जीवितस्य शुभस्य च।  
> राजानो वानरश्रेष्ठ प्रदातारो न संशयः॥ ४१॥

“Kings, O jewel among monkeys, are capable of dispensing religious merit, which is so difficult to attain otherwise—longevity and earthly blessings too: there is no doubt about it. (41)

> तान् न हिंस्यान्न चाक्रोशेन्नाक्षिपेन्नाप्रियं वदेत्।  
> देवा मानुषरूपेण चरन्त्येते महीतले॥ ४२॥

“One should, therefore, neither assassinate nor reproach nor insult nor speak unpalatable words to them. Being gods themselves, these kings move about on earth in human semblance. (42)

> त्वं तु धर्ममविज्ञाय केवलं रोषमास्थितः।  
> विदूषयसि मां धर्मे पितृपैतामहे स्थितम्॥ ४३॥

“Not fully knowing the principles of righteousness and holding fast to anger alone, you bitterly reproach me, devoted as I am to the code of conduct, followed by my forefathers.” (43)

> एवमुक्तस्तु रामेण वाली प्रव्यथितो भृशम्।  
> न दोषं राघवे दध्यौ धर्मेऽधिगतनिश्चयः॥ ४४॥

Deeply pained when spoken to as aforesaid by Śrī Rāma, Vālī for his part no longer found fault with Śrī Rāma (a scion of Raghu), certainty with regard to righteousness having now been attained by him. (44)

> प्रत्युवाच ततो रामं प्राञ्जलिर्वानरेश्वरः।  
> यत् त्वमात्थ नरश्रेष्ठ तत् तथैव न संशयः॥ ४५॥

With joined palms Vālī, the ruler of monkeys, thereupon replied as follows to Śrī Rāma : “What you have said, O jewel among men, is precisely true: there is no doubt about it. (45)

> प्रतिवक्तुं प्रकृष्टे हि नापकृष्टस्तु शक्नुयात्।  
> यदयुक्तं मया पूर्वं प्रमादाद् वाक्यमप्रियम्॥ ४६॥  
> तत्रापि खलु मां दोषं कर्तुं नार्हसि राघव।  
> त्वं हि दृष्टार्थतत्त्वज्ञः प्रजानां च हिते रतः।  
> कार्यकारणसिद्धौ च प्रसन्ना बुद्धिरव्यया॥ ४७॥

“Indeed a dwarf cannot argue with a giant. Certainly you ought not to find fault, O scion of Raghu, with me even for the unbecoming and unpalatable words that were addressed by me to you before this through mistake. Indeed you have directly perceived the truth about the four objects of human pursuit and are a wise man. Nay, you are devoted to the good of the people and your mind is clear and unbaffled in determining your duty and weighing the circumstances on which you base your decision. (46-47)

> मामप्यवगतं धर्माद् व्यतिक्रान्तपुरस्कृतम्।  
> धर्मसंहितया वाचा धर्मज्ञ परिपालय॥ ४८॥

“Encourage me too, O knower of what is right, placed as I am in the forefront of those who have definitely strayed from the path of virtue and known too as such, with words of consolation, conformable with righteousness.” (48)

> बाष्पसंरुद्धकण्ठस्तु वाली सार्तरवः शनैः।  
> उवाच रामं सम्प्रेक्ष्य पङ्कलग्न इव द्विपः॥ ४९॥

Looking intently on Śrī Rāma, and groaning like an elephant sunk in a morass, Vālī, for his part, whose throat was completely chocked with tears, slowly continued as follows : (49)

> न चात्मानमहं शोचे न तारां नापि बान्धवान्।  
> यथा पुत्रं गुणज्येष्ठमङ्गदं कनकाङ्गदम्॥ ५०॥

“I neither grieve for myself nor for my wife Tārā, nor even for my kinsmen as I do for my son, Aṅgada, who is foremost in point of virtues and is adorned with armlets of gold. (50)

> स ममादर्शनाद् दीनो बाल्यात् प्रभृति लालितः।  
> तटाक इव पीताम्बुरुपशोषं गमिष्यति॥ ५१॥

“Miserable at not being able to see me, the boy, who has been cherished by me since his very infancy, will pine away like a pond whose waters have been dried up. (51)

> बालश्चाकृतबुद्धिश्च एकपुत्रश्च मे प्रियः।  
> तारेयो राम भवता रक्षणीयो महाबलः॥ ५२॥

“Aṅgada (son of Tārā), who is still young, though exceptionally mighty, and whose judgment has not yet matured, and who is my only son and as such dear to me, deserves to be protected by you, O Rāma ! (52)

> सुग्रीवे चाङ्गदे चैव विधत्स्व मतिमुत्तमाम्।  
> त्वं हि गोप्ता च शास्ता च कार्याकार्यविधौ स्थितः॥ ५३॥

“Establish the very best understanding between Sugrīva and Aṅgada; for you stand as their protector and preceptor in teaching them what should be done and what should not be done. (53)

> या ते नरपते वृत्तिर्भरते लक्ष्मणे च या।  
> सुग्रीवे चाङ्गदे राजंस्तां चिन्तयितुमर्हसि॥ ५४॥

“You ought to cherish, O king, the same attitude of mind towards Sugrīva and Aṅgada which exists at the present moment in relation to Bharata and Lakṣmaṇa, O ruler of men ! (54)

> मद्दोषकृतदोषां तां यथा तारां तपस्विनीम्।  
> सुग्रीवो नावमन्येत तथावस्थातुमर्हसि॥ ५५॥

“Nay, you should handle the situation in such a way that Sugrīva may not treat with disrespect poor Tārā, mentioned above, who is guilty only because I have been guilty of persecuting him. (55)

> त्वया ह्यनुगृहीतेन शक्यं राज्यमुपासितुम्।  
> त्वद्वशे वर्तमानेन तव चित्तानुवर्तिना॥ ५६॥  
> शक्यं दिवं चार्जयितुं वसुधां चापि शासितुम्।  
> त्वत्तोऽहं वधमाकांक्षन् वार्यमाणोऽपि तारया॥ ५७॥  
> सुग्रीवेण सह भ्रात्रा द्वन्द्वयुद्धमुपागतः।  
> इत्युक्त्वा वानरो रामं विरराम हरीश्वरः॥ ५८॥

“A kingdom can indeed be ruled by one who is subject to your control, follows your mind and has thus been favoured by you; nay, residence in heaven can be earned and even the entire globe can be ruled. Seeking death at your hands, I entered into a duel with my younger brother, Sugrīva, even though I was being kept back all the time by Tārā.” Having spoken thus, the monkey, Vālī, who was a ruler of monkeys, became mute. (56—58)

> स तमाश्वासयद् रामो वालिनं व्यक्तदर्शनम्।  
> साधुसम्मतया वाचा धर्मतत्त्वार्थयुक्तया॥ ५९॥

The celebrated Śrī Rāma in his turn reassured the said Vālī, in whom wisdom had now dawned, in the following words, which were full of meaning in the shape of the essence of piety, and were as such esteemed by holy men : (59)

> न संतापस्त्वया कार्य एतदर्थं प्लवङ्गम।  
> न वयं भवता चिन्त्या नाप्यात्मा हरिसत्तम।  
> वयं भवद्विशेषेण धर्मतः कृतनिश्चयाः॥ ६०॥

“No anxiety should be felt by you on this score, O monkey ! Neither for us nor even your own self should you be worried about, O jewel among monkeys ! For, filled as we are with extraordinary affection for you, we have determined our course of action according to the principles of righteousness. (60)

> दण्ड्ये यः पातयेद् दण्डं दण्ड्यो यश्चापि दण्ड्यते।  
> कार्यकारणसिद्धार्थावुभौ तौ नावसीदतः॥ ६१॥

“He who metes out punishment to one deserving of punishment and he who is punished as worthy of punishment, both never come to grief inasmuch as they have achieved their end, the punished by undergoing punishment and the punisher by meting it out. (61)

> तद् भवान् दण्डसंयोगादस्माद् विगतकल्मषः।  
> गतः स्वां प्रकृतिं धर्म्यां दण्डदिष्टेन वर्त्मना॥ ६२॥

“Having been completely rid of sin by being subjected to this punishment according to the procedure enjoined by scriptures ordaining such punishment, you have regained your immaculate (spiritual) nature consistent with the principles of righteousness. (62)

> त्यज शोकं च मोहं च भयं च हृदये स्थितम्।  
> त्वया विधानं हर्यग्र्य न शक्यमतिवर्तितुम्॥ ६३॥

“Cast away grief and infatuation and fear abiding in your heart. What has been ordained by Providence cannot be transgressed by you, O jewel among monkeys ! (63)

> यथा त्वय्यङ्गदो नित्यं वर्तते वानरेश्वर।  
> तथा वर्तेत सुग्रीवे मयि चापि न संशयः॥ ६४॥

“Aṅgada will depend on Sugrīva and even on myself as he has ever done on you, O lord of monkeys: there is no doubt about it.” (64)

> स तस्य वाक्यं मधुरं महात्मनः  
> समाहितं धर्मपथानुवर्तितम्।  
> निशम्य रामस्य रणावमर्दिनो  
> वचः सुयुक्तं निजगाद वानरः॥ ६५॥

Having listened to the sweet and reassuring words, which strictly followed the path of righteousness, of the high-souled Śrī Rāma, who stood before him and who was capable of crushing his enemy on the field of battle, the aforesaid monkey, Vālī, made the following well-reasoned answer : (65)

> शराभितप्तेन विचेतसा मया  
> प्रभाषितस्त्वं यदजानता विभो।  
> इदं महेन्द्रोपमभीमविक्रम  
> प्रसादितस्त्वं क्षम मे नरेश्वर॥ ६६॥

“Pray, propitiated by me, O powerful ruler of men, possessed of terrific prowess and vying with the mighty Indra, forgive whatever unseemly and harsh words have been unwittingly uttered by me, agonized as I was with pain caused by your arrow and, therefore, confounded.” (66)

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

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