रामो विग्रहवान् धर्मस्साधुस्सत्यपराक्रमः। राजा सर्वस्य लोकस्य देवानां मघवानिव

“राम is धर्म incarnate. He is साधु. His पराक्रम is driven by सत्य. He is Raja of all the लोक like इंद्र to the देवता”

The above words are not by someone who is a friend of राम. These are words of मारीच to रावण conveyed when रावण was talking ill about राम. Even a राक्षस recognized that राम symbolizes धर्म as His persona.

Interestingly, when सुग्रीव challenges वालि to face him for a duel a second time, वालि’s wife Tara gets suspicious. She tells him that she has heard that सुग्रीव has made friendship with राम. And then she adds as below about राम:

निवासवृक्षः साधूनामापन्नानां परा गतिः। आर्तानां संश्रयश्चैव यशसश्चैकभाजनम्।।

ज्ञानविज्ञानसम्पन्नो निदेशे निरतः पितुः। धातूनामिव शैलेन्द्रो गुणानामाकरो महान्।।

‘He is like a sheltering वृक्ष to the साधु-kind of people, an ultimate refuge for the destitute and a protector of the distressed. He is संपन्न with ज्ञान & विज्ञान meaning he is adept in both theory (as given in the शास्त्र) but also to live by such aspects in practical life. He stood by his father’s command. He is like a mine of virtues just as the lord of the mountain is a mine of minerals.

She sees राम favourably as गुणवान् meaning one who has all the beneficial गुण. But despite her advice, वालि still goes on to duel with his brother. And he feels he is not at risk against राम and tells his wife as below:

न च कार्यो विषादस्ते राघवं प्रति मत्कृते। धर्मज्ञश्च कृतज्ञश्च कथं पापं करिष्यति4.16.5।।

‘You need not be concerned about me on account of राम. How can one who knows धर्म and who has a sense of कृतज्ञता commit पाप?

As we will see, while वालि may have some idea of धर्म, he realizes later that he may not have thought about the meaning of धर्म deeply enough.

Doubt about राम

रामायण begins as a conversation between नारद and वाल्मीकि where नारद conveys many गुण of राम. Among them, the first three conveyed are गुणवान् meaning one who has all the beneficial गुण, वीर्यवान् meaning one who is powerful and धर्मज्ञ meaning one who knows धर्म. However, we often hear in conversations among people as to whether राम indeed displayed all these three traits by killing वालि. By killing वालि with whom he has no enmity, he did not display the trait of being गुणवान्, by killing him from behind a tree, he did not display the trait of being वीर्यवान् as well as being धर्मज्ञ – he in fact displayed fear of वालि by His act as well as the manner of killing indicates his allegiance of अधर्म.

Given the above, there are many who conclude based on their assessment that राम has no justification at all. Having said that, question that comes up is why it is that नारद and वाल्मीकि and even मारीच see राम as a धर्मज्ञ. Either नारद and वाल्मीकि are clueless and therefore the text has been written by people who are muddled up on their own or is there any other perspective that we need to be aware of? And what is a better way to know this by reading what is actually conveyed within the रामायण itself? As we will see below, वालि castigation of राम is much more intense than what we have described above and राम has given the justification of His action Himself. So there is no need to use my own language to describe the justification of राम other than to read the words of the original text itself. So here is given select extracts of the relevant part of the text for the benefit of readers. Enjoy

राम kills वालि

हीयमानमथोऽपश्यत्सुग्रीवं वानरेश्वरम्। वीक्षमाणं दिशश्चैव राघवस्स मुहुर्मुहुः

ततो रामो महातेजा आर्तं दृष्ट्वा हरीश्वरम्। शरं च वीक्षते वीरो वालिनो वधकारणात्

ततो धनुषि सन्धाय शरमाशीविषोपमम्। पुरयामास तच्चापं कालचक्रमिवान्तकः

तस्य ज्यातलघोषेण त्रस्ताः पत्ररथेश्वराः। प्रदुद्रुवुर्मृगाश्चैव युगान्त इव मोहिताः

मुक्तस्तु वज्रनिर्घोष: प्रदीप्ताशनिसन्निभः। राघवेण महाबाणो वालिवक्षसि पातितः

ततस्तेन महातेजा वीयौटत्सिक्तः कपीश्वरः। वेगेनाभिहतो वाली निपपात महीतले

राघव perceived that the वानर king सुग्रीव whose strength was waning was looking again and again in all directions (seeking help). Finding the king of the वानर in distress, the heroic, brilliant राम looked for an arrow in order to kill वालि. राम then fixed an arrow which resembled a venomous snake, on to his bow looking like the very death wheel of यम and stretched it fully. As if scared by the twang of the bowstring, winged and feathered birds and animals ran frightened in different directions. As राम shot the mighty arrow, it went like a blazing lightning with a thunderous sound and pierced into the chest of वालि. Then the powerful वानर king वालि, who was proud of his might, fell down on earth, struck by the fast flying arrow.

Interesting: The arrow pierced the chest of वालि. We may surmise that राम may have had to come in front of वालि and face him directly to be able to hit the chest. As we will later in उत्तर रामायण, वालि himself is extremely agile but he may have been distracted by his fight with सुग्रीव and may therefore have missed seeing राम. Equally, वालि is not a person who can be felled by a mere arrow. राम’s arrow must have had the power and strength to be able to piece वालि so effectively.

वालि’s strong admonition

तं दृष्ट्वा राघवं वाली लक्ष्मणं च महाबलम्। अब्रवीत्प्रश्रितं वाक्यं परुषं धर्मसंहितम्
त्वं नराधिपतेः पुत्रः प्रथितः प्रियदर्शनः
पराङ्मुखवधं कृत्वा कोऽत्र प्राप्तस्त्वया गुणः। यदहं युद्धसंरब्धश्शरेणोरसि ताडित:

On seeing powerful राम and लक्ष्मण approaching,वालि spoke with pride and rigteousness to राम, ‘You are a prince, born of a noble family, son of a renowned king. You are famous, brilliant, प्रियदर्शनः and follower of good practices. Having hit me when I was engaged otherwise in an encounter what merit have you gained?’

कुलीनस्सत्त्वसम्पन्न स्तेजस्वी चरितव्रतः रामः करुणवेदी च प्रजानां च हिते रतः।

सानुक्रोशो जितोत्साहस्समयज्ञो दृढव्रतः। इति ते सर्वभूतानि कथयन्ति यशो भुवि।।

राम is of noble birth (कुलीन:), richly endowed with the quality of सत्व and तेजस्वी and has practiced religious व्रत, he knows what is करुण and is devoted to the good of the प्रजा. He is compassionate, he is endowed with great vigour, knows what should be done at what time and is firm with his व्रत – in these words, all created beings utter your praises on this Earth.

दमश्शमः क्षमा धर्मो धृतिस्सत्यं पराक्रमः। पार्थिवानां गुणा राजन्दण्डश्चाप्यपराधिषु4

‘O Raja! दम, शम, क्षमा, धर्म, धृति, सत्य and capacity to punish the offenders are virtues of a king (पराक्रमः)

तान्गुणान्सम्प्रधार्याहमग्र्यं चाभिजनं तव। तारया प्रतिषिद्धोऽपि सुग्रीवेण समागतः4.17.19।।

‘Believing that you are a repository of all these गुण are in you, and respecting your noble lineage I engaged in a duel with सुग्रीव even though I was forewarned by तार.

न मामन्येन सम्रब्धं प्रमत्तं योद्धु मर्हसि। इति मे बुद्धिरुत्पन्ना बभूवादर्शने तव न त्वां विनिहतात्मानं धर्मध्वजमधार्मिकम्। जाने पापसमाचारं तृणैः कूपमिवावृतम्

So long as I did not see you, the idea cropped up in my mind that you would not stoop to strike me while I was furiously engaged with another and unwary. Now I have come to know you to be the one who has killed one’s own inner-mind (by acting against conscience), 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).

सतां वेषधरं पापं प्रच्छन्नमिव पावकम्। नाहं त्वामभिजानामि धर्मच्छद्माभिसंवृतम्

‘You are a sinful man covered with the mask of piety thus resembling a hidden fire. I failed to recognise that righteousness is a mere pretext for you.

विषये वा पुरे वा ते यदा पापं करोम्यहम्। न च त्वामवजाने च कस्मात्त्वं हंस्यकिल्बिषम्

फलमूलाशनं नित्यं वानरं वनगोचरम्। मामिहाप्रतियुध्यन्तमन्येन च समागतम्

‘I did no harm to your affairs or to your city. I did not insult you. Why did you choose to kill me, a वानर roaming in the forest and living on fruits and roots? I was not fighting you. Why did you come and strike a person like me?

त्वं नराधिपतेः पुत्रः प्रतीतः प्रियदर्शनः। लिङ्गमप्यस्ति ते राजनन्दृश्यते धर्मसंहितम् कः क्षत्रियकुले जात्शृतवान्नष्टसंशयः। धर्मलिङ्गप्रतिच्छन्न क्रूरं कर्म समाचरेत्

‘O prince, you are son to a king, handsome and famous. Even signs of righteousness are discernible in you. ‘Who, born in a क्षत्रिय family, versed in the वेद and free from doubt will commit such a cruel act under the guise of righteousness?

राम राजकुले जातो धर्मवानिति विश्रुतः अभव्यो भव्यरूपेण किमर्थं परिधावसि। साम दानं क्षमा धर्मस्सत्यं धृतिपराक्रमौ। पार्थिवानां गुणा राजन् दण्डश्चाप्यपराधिषु

You are born in a royal family. You are well-known. You are proficient in धर्म. Yet you are unworthy of your race and robe. ‘Conciliation, generosity, forbearance, righteousness, truthfulness, steadfastness in valour and punishing offenders are the hallmarks of rulers.

वयं वनचरा राम मृगा मूलफलाशना:। एषा प्रकृतिरस्माकं पुरुषस्त्वं नरेश्वरः भूमिर्हिरण्यं रूप्यं च विग्रहे कारणानि च। अत्र कस्ते वने लोभो मदीयेषु फलेषु वा

‘O राम we are mere animals wandering in the forest and living on roots and fruits. This is our nature. (But) you are a lord of men. ‘We fight for land or gold or silver. What did you fight me for, for what I have or for the fruits of the forest?

नयश्च विनयश्चोभौ निग्रहानुग्रहावपि राजवृत्तिरसङ्कीर्णा न नृपाः कामवृत्तयः। त्वं तु कामप्रधानश्च कोपनश्चानवस्थितः राजवृत्तेश्च सङ्कीणश्शरासनपरायणः।

‘Submissiveness and modesty are the attributes of good rulers and should not be mixed up with benevolence and self-restraint. Kings ought not to act (as they like) impulsively. ‘Fulfilling your own desire is important for you. You are wrathful and unstable with royal course of conduct. Your business is with your bow and arrows.

न तेऽस्त्यपचितिर्धर्मे नार्थे बुद्धिरवस्थिता इन्द्रियैः कामवृत्तस्सन्कृष्यसे मनुजेश्वर। हत्वा बाणेन काकुत्स्थ मामिहानपराधिनम् किं वक्ष्यसि सतां मध्ये कर्म कृत्वा जुगुप्सितम्।

‘O lord of men you have no faith in righteousness, no steadfastness in the acquisition of wealth. You have no control over the senses. You are overcome by delusion. O scion of the Kakutsthas Having killed me here with your arrow even though I have done you no harm, you have perpetrated an abominable act. How will you defend yourself in the midst of holy men after committing such a sinful act?

राजहा ब्रह्महा गोघ्नश्चोरः प्राणिवधे रतः नास्तिकः परिवेत्ता च सर्वे निरयगामिनः। सूचकश्च कदर्यश्च मित्रघ्नो गुरुतल्पगः लोकं पापात्मनामेते गच्छन्ते नात्र संशयः।

One who kills a king, a brahmin or a cow, a thief or one who delights in destruction of life, an atheist (meaning one goes against the spirit of the वेद) or one who marries before his elder they all go to hell. The informer, the miser, the slayer of one’s own friend and he violates the bed of his own teacher – all these descend into the world of those whose mind is set of पाप

पञ्च पञ्च नखा भक्ष्या ब्रह्मक्षत्रेण राघव शल्यक श्श्वाविधो गोधा शशः कूर्मश्च पञ्चमः। अधार्यं चर्म मे सद्भी रोमाण्यस्थि च वर्जितम्। अभक्ष्याणि च मांसानि त्वद्विधैर्धर्मचारिभिः चर्म चास्थि च मे राजन् नस्पृशन्ति मनीषिणः अभक्ष्याणि च मांसानि सोऽहं पञ्चनखो हतः।

‘My skin is not fit to be worn by the virtuous, my hair and bones are also prohibited from any use. My flesh is also not at all fit to be eaten by righteous people like you. ‘O राम! ब्राह्मण and क्षत्रिय are permitted to eat only the five nailed animals the porcupine, the hedgehog, the alligator, the rabbit and the tortoise. ‘O king the learned do not even touch my skin or bone. They do not eat my flesh. While it is so, you have unnecessarily killed me, a five-nailed animal.

तारया वाक्यमुक्तोऽहं सत्यं सर्वज्ञया हितम् तदतिक्रम्य मोहेन कालस्य वशमागतः।

Tara knew everything. Her words were correct. They were meant for my wellbeing. However, due to my ignorance (or arrogance), I did not heed her words and fell under the sway of the lord of death

त्वया नाथेन काकुत्स्थ न सनाथा वसुन्धरा। प्रमदा शीलसम्पन्ना धूर्तेन पतिना यथा शठो नैकृतिकः क्षुद्रो मिथ्याप्रश्रितमानसः। कथं दशरथेन त्वं जातः पापो महात्मना

‘O Kakutstha just as a wife endowed with good character cannot be protected by a wicked husband, you cannot be a protector of this earth. You are treacherous, dishonest, mean, guised with false humility and a sinner to the core. How were you born to that high-souled दशरथ?

छिन्नचारित्रकक्ष्येण सतां धर्मातिवर्तिना। त्यक्तधर्माङ्कुशेनाहं निहतो रामहस्तिना अशुभं चाप्ययुक्तं च सतां चैव विगर्हितम्। वक्ष्यसे चेदृशं कृत्वा सद्भिस्सह समागतः

Breaking through the chains of good character, trespassing the moral code of conduct of the sages, discharging the sharp arrow of righteousness, the elephantine (arrogant) राम killed me. ‘You have committed an inauspicious, improper act, despised by the virtuous. What will you speak when you are questioned by noble men for committing such an act?

उदासीनेषु योऽस्मासु विक्रमऽस्ते प्रकाशितः। अपकारिषु ते राजन्नहि पश्यामि विक्रमम् दृश्यमानस्तु युद्ध्येथा मया यदि नृपात्मज। अद्य वैवस्वतं देवं पश्येस्त्वं निहतो मया।।

‘O king you have exhibited your valour against one who has done you no harm. Why have you not shown such valour on those who have offended you? ‘O prince had you fought me face to face you would have seen Vaivasvata, the lord of death today (you would have been killed by me).

त्वयाऽदृश्येन तु रणे निहतोऽहं दुरासदः। प्रसुप्तः पन्नगेनेव नरः पानवशं गतः।।

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 पाप would when bitten by a snake while fast asleep.

सुग्रीवप्रियकामेन यदहं निहतस्त्वया।

मामेव यदि पूर्वं त्वमेतदर्थमचोदयः। मैथिलीमहमेकाह्ना तव चानीतवान्भवेत्।।

राक्षसं च दुरात्मानं तव भार्यापहारिणम्। कण्ठे बद्ध्वा प्रदद्यां ते निहतं रावणं रणे।।

‘Had you sought my help earlier (before you met सुग्रीव), I would have restored सीता to you within a single day. I have been killed by you to oblige सुग्रीव. I would have handed over the evil-minded रावण who has stolen your wife by the neck after killing him in the battle.

न्यस्तां सागरतोये वा पाताले वापि मैथिलीम्। आनयेयं तवादेशाच्छ्वेतामश्वतरीमिव।।

‘Even if she were hidden in the waters of the ocean or in the underworld, I would have brought her by your order like Sweta to Aswatari or Hayagriva. (Hayagriva, an incarnation of Visnu brought Vedas stolen by demons, Madhu and Kaitabha from Patala or the netherworld)

युक्तं यत्प्राप्नुयाद्राज्यं सुग्रीवस्स्वर्गते मयि। अयुक्तं यदधर्मेण त्वयाऽहं निहतो रणे ।। काममेवं विधो लोकः कालेन विनियुज्यते। क्षमं चेद्भवता प्राप्तमुत्तरं साधु चिन्त्यताम्।।

‘सुग्रीव inheriting the kingdom after my departure to heaven is proper. But your killing me this way in the combat by unjustifiable means is not. ‘Indeed, in the world people meet with death when the time comes. Hiding yourself (from me) you have achieved it. Is it proper for you? You may think over and give your reply.’

इत्येवमुक्त्वा परिशुष्कवक्त्रः शराभिघाताद्व्यथितो महात्मा। समीक्ष्य रामं रविसन्निकाशं तूष्णीं बभूवामरराजसूनुः।।

वालि, son of Indra, felt severe pain as his body was pierced and his mouth got parched (speaking for long) and gradually became silent, gazing at राम intently who was glowing like the सूर्य देव.

Reply of राम

इत्युक्तः प्रश्रितं वाक्यं धर्मार्थसहितं हितम्। परुषं वालिना रामो निहतेन विचेतसा।।

To these harsh words though seemingly well-meaning, courteous and righteous, वालि who had been mortally wounded and confused in mind, राम replied:

धर्ममर्थं च कामं च समयं चापि लौकिकम्। अविज्ञाय कथं बाल्यान्मामिहाद्य विगर्हसे।।

अपृष्ट्वा बुद्धिसम्पन्नान्वृद्धानाचार्यसम्मतान्। सौम्य वानरचापल्यात्किं मावक्तुमिहेच्छसि।।

‘Without correct knowledge of धर्म, अर्थ, काम and worldly ways (लौकिकम्), how do you reproach me bitterly now in total ignorance? ‘O gentle वालि why do you speak with frivolousness of a वानर, without consulting the elders and teachers endowed with intelligence?

इक्ष्वाकूणामियं भूमिस्सशैलवनकानना। मृगपक्षिमनुष्याणां निग्रहप्रग्रहावपि।। तां पालयति धर्मात्मा भरतस्सत्यवागृजुः। धर्मकामार्थतत्त्वज्ञो निग्रहानुग्रहे रतः।।

‘This earth including mountains, groves and forests, animals, birds and humans belongs to the Ikshvaku kings.The right of punishment and reward also vests with them. भरत – धर्मात्मा, truthful, upright, knower of धर्म, अर्थ and काम and dispenser of punishment and rewards, rules this earth.

नयश्च विनयश्चोभौ यस्मिन्सत्यं च सुस्थितम्। विक्रमश्च यथा दृष्टस्स राजा देशकालवित्।। तस्य धर्मकृतादेशा वयमन्ये च पार्थिवाः। चरामो वसुधां कृत्स्नां धर्मसन्तानमिच्छवः।।

‘भरत in whom justice and discipline, truth and courage along with the knowledge of time and place for action are firmly rooted is king (of this earth). ‘Following his command, in conformity with धर्म we and the other kings also move all over the entire world desirous of promoting धर्म

तस्मिन्नृपतिशार्दूले भरते धर्मवत्सले। पालयत्यखिलां भूमिं कश्चरेद्धर्मनिग्रहम्।। ते वयं धर्मविभ्रष्टं स्वधर्मे परमे स्थिताः। भरताज्ञां पुरस्कृत्य निगृह्णीमो यथाविधि।।

Who can stray from the path of धर्म when the whole world is ruled by भरत, a tiger among kings, and a lover of dharma? By the command of भरत ,all of us are devoted to our duty of upholding धर्म and virtue and duly punish those who deviate from the path of धर्म.

त्वं तु संक्लिष्टधर्मा च कर्मणा च विगर्हितः। कामतन्त्रप्रधानश्च न स्थितो राजवर्त्मनि।। ज्येष्ठो भ्राता पिता चैव यश्च विद्यां प्रयच्छति। त्रयस्ते पितरो ज्ञेया धर्म्ये च पथि वर्तिनः।।

‘You have violated धर्म. You stand condemned for your actions. Passion is your priority. You have strayed from the right path of kings. By him who follows the path of धर्म, elder brother, the father and even he who imparts learning – all the aforesaid three should be equally regarded as fathers.

यवीयानात्मनः पुत्रशशिष्यश्चापि गुणोदितः। पुत्रवत्ते त्रयश्चिन्त्या धर्मश्चेदत्रकारणम्।। सूक्ष्मः परमदुरजेयस्सतां धर्मः प्लवङ्गम। हृदिस्थस्सर्वभूतानामात्मा वेद शुभाशुभम्।।

(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 धर्म alone is the authority in this matter. ‘O वानर धर्म is very subtle. It is extremely difficult to understand. Installed in the hearts of all living beings the self knows good and evil (soul is the witness of good and evil).

चपलश्चपलैस्सार्धं वानरैरकृतात्मभिः। जात्यन्ध इव जात्यन्धैर्मन्त्रयन् प्रेक्षसे नु किम्।। अहं तु व्यक्ततामस्य वचनस्य ब्रवीमि ते। न हि मां केवलं रोषात्त्वं विगर्हितुमर्हसि।।

‘You are fickle by nature. Your consultants are frivolous, petty-minded वानर’s. It is like one born blind supporting another blind by birth. What do you know (about धर्म)? ‘I shall explain to you clearly (the reason for striking you down). It is not proper for you to despise me with mere anger and malice.

तदेतत्कारणं पश्य यदर्थं त्वं मया हतः। भ्रातुर्वर्तसि भार्यायां त्यक्त्वा धर्मं सनातनम्।। अस्य त्वं धरमाणस्य सुग्रीवस्य महात्मनः। रुमायां वर्तसे कामात्स्नुषायां पापकर्मकृत्।।

‘Now know the reason why I struck you down. Having abandoned the eternal law, you are living with your younger brother’s wife. ‘You are a sinner, since you live with Ruma, who is your virtual daughter-in-law, when the great self सुग्रीव is alive. (A younger brother is like a son and his wife, a
daughter-in-law).

तद्व्यतीतस्य ते धर्मात्कामवृत्तस्य वानर। भ्रातृभार्यावमर्शेऽस्मिन्दण्डोऽयं प्रतिपादितः।। न हि धर्मविरुद्धस्य लोकवृत्तादपेयुषः। दण्डादन्यत्र पश्यामि निग्रहं हरियूथप1।

‘O वानर since you have violated morality by sinning against your brother’s wife this punishment is justified. ‘O lord of वानर’s I do not see any other way of controlling a person excepting punishing the one who has acted against धर्म and swerved from the accepted code of conduct.

न हि ते मर्षये पापं क्षत्रियोऽहं कुलोद्भवः। औरसीं भगिनीं वापि भार्यां वाप्यनुजस्य यः।।

‘I am a क्षत्रिय born of a good family. I will not pardon you for your sin. Whosoever transgresses धर्म against his own daughter, sister or brother’s wife out of lust should be killed according to स्मृति.

प्रचरेत नरः कामात्तस्य दण्डो वधः स्मृतः। भरतस्तु महीपालो वयं त्वादेशवर्तिनः।। त्वं तु धर्मादतिक्रान्तः कथं शक्यं उपेक्षितुम्। गुरूर्धर्मव्यतिक्रान्तं प्राज्ञो धर्मेण पालयन्।। भरतः कामवृत्तानां निग्रहे पर्यवस्थितः। वयं तु भरतादेश विधिं कृत्वा हरीश्वर। त्वद्विधान्भिन्नमर्यादान्नियन्तुपर्यवस्थिताः।।

‘भरत is a king and we follow his command. How can you, who have strayed from धर्म, go unpunished? ‘Wise भरत being a respectable king rules by धर्म. By the command of भरत, we are bent upon punishing those who have strayed from dharma by being addicted to sensual pleasures. O वालि we have to follow भरत’s command and are bent upon punishing those wicked people who deviate from the bounds of dharma.

सुग्रीवेण च मे सख्यं लक्ष्मणेन यथा तथा। दारराज्यनिमित्तं च निःश्रेयसि रत स्स मे।।
प्रतिज्ञा च मया दत्ता तदा वानरसन्निधौ। प्रतिज्ञा च कथं शक्या मद्विधेनानवेक्षितुम्।।

‘My friendship with सुग्रीव is as strong as that with लक्ष्मण. Its motive is the recovery of his wife and sovereignty. I have promised this to him in the presence of वानर’s. How can a pledge remain unhonoured by a person like me? How is it possible?

तदेभिः कारणैस्सर्वैर्महद्भिर्धर्मसंहितैः शासनं तप यद्युक्तं तद्भवाननुमन्यताम्। सर्वथा धर्म इत्येव द्रष्टव्यस्तव निग्रहः वयस्यस्योपकर्तव्यं धर्ममेवानुपश्यतः।

‘Knowing all these reasons(many violations of dharma), it is proper for you as a king to approve of the punishment accorded to you in consonance with धर्म. ‘Punishment given to you should be viewed as a right course of action in all respects. This is the duty of a trustworthy friend who follows धर्म.

शक्यं त्वयाऽपि तत्कार्यं धर्ममेवानुपश्यता। श्रूयते मनुना गीतौ श्लोकौ चारित्रवत्सलौ। गृहीतौ धर्मकुशलैस्तत्तथा चरितं हरे।।

‘You should also have acted in that manner considering dharma. Now listen to what Manu said, in two verses that hold good traditions dear which are accepted by men well versed in धर्म. O वानर the action taken by me is in conformity with this.

राजभिर्धृतदण्डास्तु कृत्वा पापानि मानवाः। निर्मलास्स्वर्गमायान्ति सन्तस्सुकृतिनो यथा।। शासनाद्वाऽपिमोक्षाद्वा स्तेनः स्तेयाद्विमुच्यते। राजात्वशासन्पापस्य तदवाप्नोति किल्बिषम्।।

‘Men who have perpetrated पाप should be subjected to punishment by kings so that they become stainless and attain heaven like pious men who have performed good deeds. A thief (in particular and one who has done पाप in general) gets fully absolved from पाप either through punishment or by being let go free (by way of mercy). A king who does not punish one who does पाप however incurs the पाप of the thief.

आर्येण मम मान्धात्रा व्यसनं घोरमीप्सितम्। श्रमणेन कृते पापे यथा पापं कृतं त्वया।। अन्यैरपि कृतं पापं प्रमत्तैर्वसुधाधिपैः। प्रायश्चित्तं च कुर्वन्ति तेन तच्छाम्यते रजः।।

‘In the past a similar sin was perpetrated by Sramana, a revered soul (mendicant) and Mandhata, a noble king of my race inflicted terrible punishment on him. Vicious deeds have been committed by others when the kings were not watchful. Kings punish such doers of पाप when they are vigilant. Otherwise they have to atone for their negligence.

तदलं परितापेन धर्मतः परिकल्पितः। वधो वानरशार्दूल न वयं स्ववशे स्थिता:।। शृणु चाप्यपरं भूयः कारणं हरिपुङ्गव। यच्छ्रुत्वा हेतुमद्वीर न मन्युं कर्तुमर्हसि।।

‘O tiger among वानर’s do not regret. Your death has the sanction of धर्म. We are under the control of शास्त्र. We are committed to them. We do not have the freedom to act independently. ‘O hero O best of वानर – listen to me. I will give you one more reason. On hearing it, I hope you would not be angry with me.

न मे तत्र मनस्तापो न मन्युर्हरिपुङ्गव। वागुराभिश्च पाशैश्च कूटैश्च विविधैर्नराः।।

‘O best of वानर s I have no mental agony nor do I regret in this case. Hidden from
view or out in the open, people catch animals by means of snares or ropes or through other tricks.

प्रतिच्छन्नाश्च दृश्याश्च गृह्णन्ति सुबहून्मृगान्। प्रधावितान्वा वित्रस्तान्विस्रब्धांश्चापि निष्ठितान्।।
प्रमत्तानप्रमत्तान्वा नरा मांसार्थिनो भृशम्। विध्यन्ति विमुखांश्चापि न च दोषोऽत्र विद्यते।।

‘People seeking animal flesh for food kill animals alarmed or unalarmed, animals that run away or animals that stand still. They kill animals whether they are alert or not and no blemish is attached.

यान्ति राजर्षयश्चात्र मृगयां धर्मकोविदाः।
तस्मात्त्वं निहतो युद्धे मया बाणेन वानर। अयुध्यन्प्रतियुध्यन्वा यस्माच्छाखामृगो ह्यसि।।

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

दुर्लभस्य च धर्मस्य जीवितस्य शुभस्य च। राजानो वानरश्रेष्ठ प्रदातारो न संशयः।। तान्न हिंस्यान्न चाक्रोशेन्नाक्षिपेन्नाप्रियं वदेत्। देवा मानुषरूपेण चरन्त्येते महीतले।।

‘O वानरश्रेष्ठ! kings are capable of dispensing धर्म, life and auspiciousness to people which is difficult to acquire (otherwise). There is no doubt about it. ‘One should not insult kings, nor shout at them, nor disregard them nor speak unpleasant words to them. They are देव in human form moving on this earth.

त्वं तु धर्ममविज्ञाय केवलं रोषमास्थितः। प्रदूषयसि मां धर्मे पितृपैतामहे स्थितम्।। एवमुक्तस्तु रामेण वाली प्रव्यथितो भृशम्। न दोषं राघवे दध्यौ धर्मेऽधिगतनिश्चयः।।

‘Seized with improper anger, you are reproaching one who is devoted to धर्म, without knowing that I follow the code of conduct that has been passed on by my fathers and forefathers.’ वालि was very much pained to hear राम. He became free from confusion regarding धर्म and no longer found fault with राम.

प्रत्युवाच ततो रामं प्राञ्जलिर्वानरेश्वरः। यत्त्वमात्थ नरश्रेष्ठ तदेवं नात्र संशयः।।
प्रतिवक्तुं प्रकृष्टे हि नापकृष्टस्तु शक्नुयात्। यदयुक्तं मया पूर्वं प्रमादाद्वाक्यमप्रियम्।।

Thereafter वालि offered obeisance with folded palms to राम, saying, ‘O best among men whatever you have spoken is undoubtedly true.’ There is no doubt about it.

तत्रापि खलु मे दोषं कर्तुं नार्हसि राघव।
त्वं हि दृष्टार्थतत्त्वज्ञ: प्रजानां च हिते रतः। कार्यकारणसिद्धौ च प्रसन्ना बुद्धिरव्यया।।

Indeed a dwarf cannot argue with a giant. Certainly, you ought not to find fault with me, O राघव, even for the unbecoming and unpalatable words that were addressed by me to you before this through mistake. ‘You are a wise man given to truth and righteousness. You remain devoted to people’s wellbeing and your mind is clear and unbaffled in determining your duty and weighing the circumstances, on which you base your decision.

मामप्यगतधर्माणं व्यतिक्रान्तपुरस्कृतम्। धर्मसंहितया वाचा धर्मज्ञ परिपालय।।

‘O knower of धर्म, I did not follow धर्म in the past. I have transgressed the bounds of धर्म. Say, you have pardoned me, protect me in a righteous manner.

Final words (these are mine of course)

Given that राम has given the necessary explanation and वालि has accepted it and has sought forgiveness of राम, do we need to add any more words? I guess some questions will still linger – why should शास्त्र made by humans be applied to a वानर? If वानर is indeed an animal, than animals should be subject to animal rules and maybe वालि taking to सुग्रीव’s wife Ruma, is normal, is it not? And while one has to agree that while taking life of animals, humans resort to use of arrows or guns without actually facing them, to see वानर has a mere animal does leave a ring of doubt as to the logic given by राम.

Firstly, the वानर presented in the रामायण are not humans but seem humanoid-like. In the उत्तर रामायण, one sees that वालि also performs सन्ध्यावन्दनम् on a daily basis. हनुमान् too is trained in the वेद very well and thus by their actions, they are also willing to subject themselves to the rules of the शास्त्र. वालि too has quoted शास्त्र in his questioning to राम. And since वानर also value शास्त्र, they were convinced by the answer given by राम.

Second, even वालि addresses himself as an animal living on fruits and roots and one has to admit that neither animals (when, say a lion attacks a deer or human) or humans (when they shoot an animal) are really required to tell each other that they are about to kill the other – there is no धर्म prescription on this context as it is quite obvious.

Third, one who breaks a rule in a kingdom must be punished – if such a one is not punished, the king takes on the blame of injustice. This is clearly a strong prescription within the शास्त्र. Now should राम have at least once approached वालि and asked him to mend his ways rather than killing him without giving him a chance? This is a tough one to answer – as per the शास्त्र qoted by राम, one who forcefully sleeps with one’s daughter-in-law needs to be killed. So whether वालि was given a chance to speak or otherwise, the outcome is already ordained and राम has no choice but to follow this.

To conclude, we have a general idea of what is धर्म or the rule of law. वालि too felt that he knew धर्म but he saw this only from the perspective of the fact that राम will do not anything to him since he has not wronged राम in any manner. His perspective on this was limited to his personal conduct with राम. राम however was making a point about धर्म सूक्ष्म – this requires far more subtlety in understanding. राम is a king and anyone in the kingdom who has done a wrong need to fear the law. The law is impersonal and has no bearing to personal relationship of a person with a king or a judge. And one who transgresses law needs to be aware of consequences of breaking the law. In वालि case, the consequence was death since he forcefully took wife of सुग्रीव by force – he should have anticipated this but he did not unlike Tara, his intelligent wife, who anticipated this quite well. And by the time वालि realized this, it was too late.

Lastly, one must know that to be killed by राम means that the पाप of वालि has been obliterated. If वालि had died with this पाप, he would have suffered in future lives. By killing him, राम gave opportunity to वालि to realize his folly in this life itself before death. And by वालि accepting his mistake, he will not be carrying his पाप to his next life. And given that he has been killed by राम, he will certainly attain to an UTTAMA GATI (or a better quality of future journey) – so this encounter is certainly beneficial to वालि.

And if one is still not satisfied with this dialogue, all the very best in life….

ॐ तत् सत्

Source

1. https://www.valmiki.iitk.ac.in/ – Translation of entire रामायण is available here.
2. Srimad Valmiki Ramayana by Gita Press, Gorakhpur, India