The Ramayana · 288 of 493

Kiṣkindhā Kānda (The Book of Kishkindha): Canto 18 — Ráma’s Reply

He ceased: and Ráma’s heart was stirred At every keen reproach he heard. There Báli lay, a dim dark sun, His course of light and glory run: Or like the bed of Ocean dried Of his broad floods from side to side, Or helpless, as the dying fire, Hushed his last words of righteous ire. Then Ráma, with his spirit moved, The Vánar king in turn reproved: “Why dost thou, Báli, thus revile, And castest not a glance the while On claims of duty, love, and gain, And customs o’er the world that reign? Why dost thou blame me, rash and blind, Fickle as all thy Vánar kind, Slighting each rule of ancient days Which all the good and prudent praise? This land, each hill and woody chase, Belongs to old Ikshváku’s race: With bird and beast and man, the whole Is ours to cherish and control. Now Bharat, prompt at duty’s call, Wise, just, and true, is lord of all. Each claim of law, love, gain he knows, And wrath and favour duly shows. A king from truth who never bends, And grace with vigour wisely blends; With valour worthy of his race, He knows the claims of time and place. Now we and other kings of might, By his ensample taught aright, The lands of every region tread That justice may increase and spread. While royal Bharat, wise and just, Rules the broad earth, his glorious trust, Who shall attempt, while he is lord, A deed by Justice held abhorred? We now, as Bharat has decreed, Let justice guide our every deed, And toil each sinner to repress Who scorns the way of righteousness. Thou from that path hast turned aside, And virtue’s holy law defied, Left the fair path which kings should tread, And followed pleasure’s voice instead. The man who cleaves to duty’s law Regards these three with filial awe— The sire, the elder brother, third Him from whose lips his lore he heard. Thus too, for duty’s sake, the wise Regard with fond paternal eyes The well-loved younger brother, one Their lore has ripened, and a son. Fine are the laws which guide the good, Abstruse, and hardly understood; Only the soul, enthroned within The breast of each, knows right from sin. But thou art wild and weak of soul, And spurnest, like thy race, control; The true and right thou canst not find, The blind consulting with the blind. Incline thine ear and I will teach The cause that prompts my present speech. This tempest of thy soul assuage, Nor blame me in thine idle rage. On this great sin thy thoughts bestow, The sin for which I lay thee low. Thou, Báli, in thy brother’s life Hast robbed him of his wedded wife, And keepest, scorning ancient right, His Rumá for thine own delight. Thy son’s own wife should scarcely be More sacred in thine eyes than she. All duty thou hast scorned, and hence Comes punishment for dire offence. For those who blindly do amiss There is, I ween, no way but this: To check the rash who dare to stray From customs which the good obey, I may not, sprung of Kshatriya line, Forgive this heinous sin of thine: The laws for those who sin like thee The penalty of death decree. Now Bharat rules with sovereign sway, And we his royal word obey. There was no hope of pardon, none, For the vile deed that thou hast done, That wisest monarch dooms to die The wretch whose crimes the law defy; And we, chastising those who err, His righteous doom administer. My soul accounts Sugríva dear E’en as my brother Lakshmaṇ here. He brings me blessing, and I swore His wife and kingdom to restore: A bond in solemn honour bound When Vánar chieftains stood around. And can a king like me forsake His friend, and plighted promise break? Reflect, O Vánar, on the cause, The sanction of eternal laws, And, justly smitten down, confess Thou diest for thy wickedness. By honour was I bound to lend Assistance to a faithful friend; And thou hast met a righteous fate Thy former sins to expiate. And thus wilt thou some merit win And make atonement for thy sin. For hear me, Vánar King, rehearse What Manu(597) spake in ancient verse,— This holy law, which all accept Who honour duty, have I kept: “Pure grow the sinners kings chastise, And, like the virtuous, gain the skies; By pain or full atonement freed, They reap the fruit of righteous deed, While kings who punish not incur The penalties of those who err.” Mándhátá(598) once, a noble king, Light of the line from which I spring, Punished with death a devotee When he had stooped to sin like thee; And many a king in ancient time Has punished frantic sinners’ crime, And, when their impious blood was spilt, Has washed away the stain of guilt. Cease, Báli, cease: no more complain: Reproaches and laments are vain, For thou art justly punished: we Obey our king and are not free. Once more, O Báli, lend thine ear Another weightiest plea to hear. For this, when heard and pondered well, Will all complaint and rage dispel. My soul will ne’er this deed repent, Nor was my shaft in anger sent. We take the silvan tribes beset With snare and trap and gin and net, And many a heedless deer we smite From thickest shade, concealed from sight. Wild for the slaughter of the game, At stately stags our shafts we aim. We strike them bounding scared away, We strike them as they stand at bay, When careless in the shade they lie, Or scan the plain with watchful eye. They turn away their heads; we aim, And none the eager hunter blame. Each royal saint, well trained in law Of duty, loves his bow to draw And strike the quarry, e’en as thou Hast fallen by mine arrow now, Fighting with him or unaware,— A Vánar thou.—I little care.(599) But yet, O best of Vánars, know That kings who rule the earth bestow Fruit of pure life and virtuous deed, And lofty duty’s hard-won meed. Harm not thy lord the king: abstain From act and word that cause him pain; For kings are children of the skies Who walk this earth in men’s disguise. But thou, in duty’s claims untaught, Thy breast with blinding passion fraught, Assailest me who still have clung To duty, with thy bitter tongue.”

Insight · 2

Rāma's reply is the longest speech he gives in the Kāṇḍa, and the structure matters. He gives not one defense but several, layered. First, he says, this land is governed by Ikṣvāku's lineage, which presently means his brother Bharat acts as regent. Second, you have done a thing dharma punishes: you took Sugrīva's wife Rumā while Sugrīva yet lived. Third, even your son's wife should be more sacred to you than a brother's. Fourth, the king's duty to chastise sin is delegated to all royal kṣatriyas in good standing. Fifth, you are a monkey, and humans hunt animals from concealment by ancient custom. The fifth ground sits oddly beside the first four, and centuries of commentators have noticed. Holding all five together is part of the demand the text makes on a careful reader.Vālmīki Rāmāyaṇa, Kiṣkindhā 18; Goldman ed., Kiṣkindhākāṇḍa, intro and notes ad loc.

It is worth noting what a Christian reader will hear in the background. The Just War tradition in the Latin Church, beginning with Augustine in De Civitate Dei and codified by Aquinas in Summa Theologiae II-II q.40, also asks who may legitimately kill in war, for what cause, and by what means. Augustine's bellum iustum requires lawful authority, just cause, right intention; Aquinas adds that the means must be proportionate to the end. Rāma's defense reaches for similar grounds: a king (Bharat) holds delegated authority; Vālī has committed a public dharma-violation; the kill serves a friend who has been wronged. Whether you accept the reasoning or not, the structure of the argument is recognizable across the two traditions. Both cultures have grappled with how to morally license a killing performed by a righteous agent.Augustine, De Civitate Dei XIX.7; Aquinas, Summa Theologiae II-II q.40 art. 1; Michael Walzer, Just and Unjust Wars (1977), ch. 2.

Context

Hindu commentarial tradition has been working on this passage for a thousand years. Rāmānuja's eleventh-century Viśiṣṭādvaita school read the killing as a divine pedagogy in which Vālī, by being slain by the avatāra, attained a liberation he could never have earned otherwise. The Adhyātma Rāmāyaṇa, an Advaita-Vedānta retelling probably composed in the fourteenth or fifteenth century, makes Vālī recognize Rāma as Brahman at the moment of the arrow's strike. Tulsidas in the Rāmcaritmānas softens the scene further by giving Vālī a final song of praise. Each tradition resolves the moral problem in its own register, which is itself evidence that the problem was felt to need resolving. Vālmīki's own text does not resolve it; it presents both speeches and lets the controversy stand.Rāmānuja's commentarial tradition: John Carman, The Theology of Rāmānuja (1974); Adhyātma Rāmāyaṇa, Kiṣkindhā Kāṇḍa, Sarga 4; Tulsidas, Rāmcaritmānas, Kiṣkindhā Kāṇḍa (English: Philip Lutgendorf, The Epic of Ram, vol. 4, 2018).

He ceased: and Báli sore distressed The sovereign claims of law confessed, And freed, o’erwhelmed with woe and shame, The lord of Raghu’s race from blame. Then, reverent palm to palm applied, To Ráma thus the Vánar cried: “True, best of men, is every word That from thy lips these ears have heard, It ill beseems a wretch like me To bandy empty words with thee. Forgive the angry taunts that broke From my wild bosom as I spoke. And lay not to my charge, O King, My mad reproaches’ idle sting. Thou, in the truth by trial trained, Best knowledge of the right hast gained: And layest, just and pure within, The meetest penalty on sin. Through every bond of law I burst, The boldest sinner and the worst. O let thy right-instructing speech Console my heart and wisely teach.”

Like some sad elephant who stands Fast sinking in the treacherous sands, Thus Báli raised despairing eyes; Then spake again with sobs and sighs:

“Not for myself, O King, I grieve, For Tárá or the friends I leave, As for sweet Angad, my dear son, My noble, only little one. For, nursed in luxury and bliss, His father he will mourn and miss, And like a stream whose fount is dry Will waste away and sink and die,— My own dear child, my only boy, His mother Tárá’s hope and joy. Spare him, O son of Raghu, spare The child entrusted to thy care. My Angad and Sugríva treat E’en as thy heart considers meet, For thou, O chief of men, art strong To guard the right and punish wrong. O, if thou wilt thine ear incline To hear these dying words of mine, He and Sugríva will to thee As Bharat and as Lakshmaṇ be. Let not my Tárá, left forlorn, Weep for Sugríva’s wrathful scorn; Nor let him, for her lord’s offence, Condemn her faithful innocence. And well and wisely may he reign If thy dear grace his power sustain: If, following thee his friend and guide, He turn not from thy hest aside: Thus may he reign with glory, nay Thus to the skies will win his way. Though stayed by Tárá’s fond recall, By thy dear hand I longed to fall. Against my brother rushed and fought, And gained the death I long have sought.”

Then Ráma thus the prince consoled From whose clear eyes the mists were rolled: “Grieve not for those thou leavest thus, Nor tremble for thyself or us, For we will deal with thine and thee As duty and the laws decree. He who exacts and he who pays, Is justly slain or justly slays, Shall in the life to come have bliss; For each has done his task in this. Thou, wandering from the right, art made Pure by the forfeit thou hast paid. Thy weight of sins is cast aside, And duty’s claim is satisfied. Then grieve no more, O Prince, but clear Thy bosom from all doubt and fear, For fate, inexorably stern, Thou hast no power to move or turn. Thy princely Angad still will share My tender love, Sugríva’s care; And to thy offspring shall be shown Affection that shall match thine own.”