ततः शरोणाभिहतो रामेण रणकर्कशः। पपात सहसा वाली निकृत्त इव पादपः॥
Thereupon Vāli, adept in warfare, wounded by Rāma's shaft, fell down to the ground like to a felled tree.
स भूमौ न्यस्तसर्वाङ्गस्तप्तकाञ्चनभूषणः। अपतद् देवराजस्य मुक्तरश्मिरिव ध्वजः॥
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).
अस्मिन् निपतिते भूमौ हपृक्षाणां गणेश्वरे। नष्टचन्द्रमिव व्योम न व्यराजत मेदिनी॥
That lord of monkeys being levelled to the ground, his kingdom appeared like to the sky, shorn of the Moon.
भूमौ निपतितस्यापि तस्य देहं महात्मनः। न श्रीर्जहाति न प्राणा न तेजो न पराक्रमः॥
Though struck down to the earth, neither vitality, effulgence nor prowess did renounce the body of that high-souled one.
शक्रदत्ता वरा माला काञ्चनी रत्नभूषिता। दधार हरिमुख्यस्य प्राणास्तेजः श्रियं च सा॥
That excellent gold and jewel-crested garland conferred on him by Sakra maintained the vitality, effulgence and prowess of that lord of monkeys.
स तया मालया वीरो हैमया हरियूथपः। संध्यानुगतपर्यन्तः पयोधर इवाभवत्॥
Being adorned with that golden garland, that heroic lord, of monkey-herds, appeared like to an evening cloud.
तस्य माला च देहश्च मर्मघाती च यः शरः। त्रिधेव रचिता लक्ष्मीः पतितस्यापि शोभते॥
Though felled to the ground, his beauty appeared as if divided into three, namely, his garland, his body and the shaft piercing his heart.
तदस्त्रं तस्य वीरस्य स्वर्गमार्गप्रभावनम्। रामबाणासनक्षिप्तमावहत् परमां गतिम्॥
The arrow thrown off Răma's bow pointing out to him the way to the celestial region, became an excellent means to that hero.
तं तथा पतितं संख्ये गतार्चिषमिवानलम्। ययातिमिव पुण्यान्ते देवलोकादिह च्युतम्॥ आदित्यमिव कालेन युगान्ते भुवि पातितम्। महेन्द्रमिव दुर्धर्षमुपेन्द्रमिव दुःसहम्॥ महेन्द्रपुत्रं पतितं वालिनं हेममालिनम्। व्यूढोरस्कं महाबाहुं दीप्तास्यं हरिलोचनम् ॥ लक्ष्मणानुचरो रामो ददर्शोपससर्प च। तं तथा पतितं वीरं गतार्चिषमिवानलम्॥ बहुमान्य च तं वीरं वीक्षमाणं शनैरिव। उपयातौ महावीयौं भ्रातरौ रामलक्ष्मणौ॥
Beholding the broad-chested and mightyarmed Vali, Mahendra's son, wearing a golden garland and having a flaming countenance and yellow eyes, thus struck down to the earth, resembling a flameless fire in the field of battle, like to Yayāti, slipped from the abode of the celestials on the wane of his piety, like to a tree falling down to the earth at the time of Dissolution, hard to repress as Mahendra himself, incapable to withstand like Upendra, Rāma, followed by Lakşmaņa, approached and beheld him. And paying respects to that hero falling on the earth like to a flameless fire and eyeing him again and again those two highly powerful brothers, Rāma and Laksmana neared him.
तं दृष्ट्वा राघवं वाली लक्ष्मणं च महाबलम्। अब्रवीत् परुषं वाक्यं प्रश्रितं धर्मसंहितम्॥
And beholding that highly powerful Rāghava and Laksmana, Vāli addressed them with the following bold and pious words.
स भूमावल्पतेजोऽसुर्निहतो नष्टचेतनः। अर्थसंहितया वाचा गर्वितं रणगर्वितम्॥
And thereupon Vāli, of mitigated prowess, waning vitality, motionless and stretched on the ground, spoke to Rāma, proud of warfare, saying these pregnant words.
पराङ्मुखवधं कृत्वा कोऽत्र प्राप्तस्त्वया गुणः। यदहं युद्धसंरब्धस्त्वत्कृते निधनं गतः॥
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.
कुलीनः सत्त्वसम्पन्नस्तेजस्वी चरितव्रतः। रामः करुणवेदी च प्रजानां च हिते रतः॥ सानुक्रोशो महोत्साहः समयज्ञो दृढव्रतः। इत्येतत् सर्वभूतानि कथयन्ति यशो भुवि ॥
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.
दमः शमः क्षमा धर्मो धृतिः सत्यं पराक्रमः। पार्थिवाणां गुणा राजन् दण्डश्चाप्यपकारिषु॥
Punishment, control of passions, forgiveness, piety, firmness, truth, prowess and suppression of the wicked-these all are the royal virtues.
तान् गुणान् सम्प्रधाहमग्र्यं चाभिजनं तव। तारया प्रतिषिद्धः सन् सुग्रीवेण समागतः॥
And knowing your high pedigree, and all these your accomplishments I approached Sugrīva with a hostile intention, albeit prevented by Tārā.
न मामन्येन संरब्धं प्रमत्तं वेद्भुमर्हसि। इति मे बुद्धिरुत्पन्ना बभूवार्दशने तव॥
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.'
स त्वां विनिहतात्मानं धर्मध्वजमधार्मिकम्। जाने पापसमाचारं तृणैः कूपमिवावृतम्॥ सतां वेषधरं पापं प्रच्छन्नमिव पावकम्। नाहं त्वामभिजानामि धर्मच्छद्माभिसंवृतम्॥
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.
विषये वा पुरे वा ते यदा पापं करोम्यहम्। न च त्वामवजानेऽहं कस्मात्त्वं हंस्यकिल्विषम्॥ फलमूलाशनं नित्यं वानरं वनगोचरम्। मामिहाप्रतियुध्यन्तमन्येन च समागतम्॥ त्वं नराधिपतेः पुत्रः प्रतीतः प्रियदर्शनः। लिङ्गमप्यस्ति ते राजन् दृश्यते धर्मसंहितम्॥
I have not done you any wrong either in your kingdom or in your city. Nor have I passed by you. Why have you then destroyed me, who am a monkey ranging always in the woods, living on fruits and roots and who have come here to fight with another person? It appears that you are of a kingly father and of a graceful countenance. And, O king, there are marks of piety on your person.
कः क्षत्रियकुले जातः श्रुतवान् नष्टसंशयः। धर्मलिङ्गप्रतिच्छन्नः क्रूरं कर्म समाचरेत् ॥
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?
त्वं राघवकुले जातो धर्मवानिति विश्रुतः। अभव्यो भव्यरूपेण किमर्थं परिधावसे ॥
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?
साम दानं क्षमा धर्मः सत्यं धृतिपराक्रमौ। पार्थिवानां गुणा राजन् दण्डश्चाप्यपकारिषु ।।२९ । ।
Chastisement, charity, forgiveness, piety, truthfulness firmness, prowess and the punishment of the iniquitous are the virtues of a king, O prince.
वयं वनचरा राम मृगा मूलफलाशिनः। एषा प्रकृतिरस्माकं पुरुषस्त्वं नरेश्वर ॥
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.
भूमिर्हिरण्यं रूपं च निग्रहे कारणानि च । तत्र कस्ते वने लोभो मदीयेषु फलेषु वा ॥
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?
नयश्च विनयश्चोभौ निग्रहानुग्रहावपि। राजवृत्तिरसंकीर्णा न नृपाः कामवृत्तयः॥
The royal virtue consists in humbly and freely administering discipline, favour and punishment. Kings by no means, should follow their whims.
त्वं तु कामप्रधानश्च कोपनश्चानवस्थितः। राजवृत्तेषु संकीर्णः शरासनपरायणः॥
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).
न तेऽस्त्यपचितिधर्मे नार्थे बुद्धिरवस्थिता। इन्द्रियैः कामवृत्तः सन् कृष्यसे मनुजेश्वर ॥
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.
हत्वा बाणेन काकुत्स्थ मामिहानपराधिनम्। किं वक्ष्यसि सतां मद्ये कर्म कृत्वा जुगुप्सितम्॥
O Kākutstha, destroying me sinless, with your shaft and perpetrating such a disgraceful act, how shall you relate it to the pious.
राजहा ब्रह्महा गोघ्नश्चोरः प्राणिवधे रतः। नास्तिकः परिवेत्ता च सर्वे निरयगामिनः॥
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.
सूचकश्च कदर्यश्च मित्रघ्नो गुरुतल्पगः। लोकं पापात्मनामेते गच्छन्ते नात्र संशयः॥
The villainous, the avaricious, those who kill their friends and elope with their preceptor's wives, do always visit the land of the vicious.
अधार्यं चर्म मे सद्भी रोमाण्यस्ति च वर्जितम्। अभक्ष्याणि च मांसानि त्वद्विधैर्धर्मचारिभिः॥
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.
पञ्च पञ्चनखा भक्ष्या ब्रह्मक्षत्रेण राघव। शल्यकः श्वाविधो गोधा शशः कूर्मश्च पञ्चमः॥
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.
चर्म चास्थि च मे राम न स्पृश्यन्ति मनीषिणः। अभक्ष्याणि च मांसानि सोऽहं पञ्चनखो हतः॥
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.
तारया वाक्यमुक्तोऽहं सत्यं सर्वज्ञया हितम्। तदतिक्रम्य मोहेन कालस्य वशमागतः॥
Alas! disregarding the well meaning and truthful words of Tārā, I have placed myself under the control of Kāla (Death).
त्वया नाथेन काकुत्स्थ न सनाथा वसुंधरा। प्रमदा शीलसम्पूर्णा पत्येव च विधर्मणा ।॥
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.
शठो नैकृतिकः क्षुद्रो मिथ्याप्रश्रितमानसः। कथं दशरथेन त्वं जातः पापो महात्मना ॥
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?
छिन्नचारित्र्यकक्ष्येण सतां धर्मातिवर्तिना। त्यक्तधर्माङ्कुशेनाहं निहतो रामहस्तिना॥
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.
अशुभं चाप्ययुक्तं च सतां चैव विगर्हितम्। वक्ष्यसे चेदृशं कृत्वा सद्भिः सह समागतः॥
Perpetrating this inauspicious, and improper act, blamed of the worthy what shall you speak to the pious when you shall return in their company?
उदासीनेषु योऽस्मासु विक्रमोऽयं प्रकाशितः। अपकारिषु ते राम नैवं पश्यामि विक्रमम्॥
The prowess, you had displayed towards me, careless, O Rāma you did never employ for the suppression of the iniquitous.
दृश्यमानस्तु युध्येथा मया युधि नृपात्मज। अद्य वैवस्वतं देवं पश्येस्त्वं निहतो मया॥
O son of a king, hadst you fought with me openly you wouldst have, forsooth, seen the abode of Death being killed by me.
त्वयादृश्येन तु रणे निहतोऽहं दुरासदः। प्रसुप्तः पन्नगेनेव नरः पापवशं गतः॥
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.
सुग्रीवप्रियकामेन यदहं निहतस्त्वया। मामेव यदि पूर्वं त्वमेतदर्थमचोदयः। मैथिलीमहमेकाह्वा तव चानीतवान्भवः ॥ राक्षसं च दुरात्मानं तव भार्यापहारिणम्। कण्ठे बद्ध्वा प्रदद्यां तेऽनिहतं रावणं रणे।।५०
I have been killed by you, desirous of encompassing Sugrīva's well being. Hadst you apprized me of your object before, I would have got you your Maithili in the course of a day, and brought, by the neck, that vicious-souled Raks asa-Rāvaņa, the ravisher of your spouse with out putting an end to his life in the battle.
न्यस्ता सागरतोये वा पाताले वापि मैथिलीम्। आनयेयं तवादेशाच्छेतामश्वतरीमिव॥
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.
युक्तं यत्प्राप्नुयाद् राज्यं सुग्रीवः स्वर्गते मयि। अयुक्तं यदधर्मेण त्वयाऽहं निहतो रणे॥
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.
काममेवंविधो लोकः कालेन विनियुज्यते। क्षमं चेद्भवता प्राप्तमुत्तरं साधु चिन्त्यताम्॥
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).
इत्येवमुक्त्वा परिशुष्कवक्त्रः शराभिघाताद् व्यथितो महात्मा। समीक्ष्य रामं रविसंनिकाशं तूष्णीं बभौ वानरराजसूनुः॥
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.