Angad decides to fast until death

Unable to find Sita, the monkey troop led by Angad becomes very dejected. Angad is convinced that Sugriva will take them to task if he reports failure. They are caught between the devil and the deep sea, Sugreeva and Indian Ocean, and resort to lay their lives by fasting unto death

Angad makes his conviction clear that his future in Kishkinta is bleak with Sugriva at the helm. Even though he was anointed the crown-prince, he still is suspicious of Sugriva

---

"We were sent out scheduling time calculating from the month of aashviiyuja nearly October. Even that time fixed for us has also lapsed. Thereby, what is to be done next? [4-53-9]

"As of now our mission is incomplete hence we are scheduled to die, and there is no doubt about it. Who can be complacent by keeping the directive of monkey's king incomplete? [4-53-12]

"But in this matter of course, as the time set by Sugreeva is lapsed, it is appropriate for all of us forest dwelling monkeys to voluntarily undertake fasting unto death. [4-53-13]

"Instinctively Sugreeva is a tormentor and now he is institutionalised in lordship, thus he will not condone any of us as we will be as good as transgressors if we were to return. [4-53-14]

"Sugreeva commits sin alone in our respect by killing all of us as we failed in the facts about Seetha, therefore it is pertinent to enter upon fasting unto, leaving off our sons, wives, riches and houses and homes, too. [4-53-15, 16a]

"That king Sugreeva definitely and freakishly tortures all of us on our going back futilely, hence suicide at this place is justifiable for all us. [4-53-16b, c]

Akampana rushes to Lanka to break the news of the death of Khara and Dushana

There are variations to this in other versions where Soorpanagai seems to break this news to Ravana. In Valmiki Ramayana, it is said that his spy Akampana informs this and suggests Ravana to abduct Seetha. Because parting with Seetha will cause intolerable grief to Rama leading to his death

---

Then on going hurriedly from Janasthaana and on speedily entering Lanka Akampana spoke these words to Ravana. [3-31-1]

"Oh, king, many demons positioned in Janasthaana are killed, Khara is also killed in war, and somehow I have come here. [3-31-2]

Rama issues a veiled threat to Sugriva.

Rama increasingly grows restless as time passes by without any indication of Sugriva launching the search of Sita on his own accord. 

After 4 months elapses, Rama becomes furious and asks Lakshmana to remind Sugriva of his duties and threaten him.

He spoke thus to Lakshmana, 

"Just like how i killed Vaali, let not the same fate befall on Sugriva. I killed only Vaali on that day. But today, i will end up killing Sugriva along with his kith and kin. Let Sugriva not get to meet Vaali in heaven"

Again, it's surprising that Rama speaks these words but later he mellows down and advises Lakshmana to talk placatingly and convey the message suitably.

---

"He computed the time for search of Seetha well, and entered into a treaty with me as well, but on achieving his means that base-minded one is unmindful of it. [4-30-69]

" 'He who promises the requesters that have come under his shelter, and especially those that have cooperated earlier, but breaks that promise, and even shatters their hope, he is the worst fellow in the world. [4-30-71]

" 'Whether it is good or bad, he who promises a word, and truthfully takes action for its accomplishment, indeed he is the champion and a best one among men. [4-30-72]

" 'Indeed, those that have achieved their means through their friends, but do not come to the rescue of the same friends whose means are still unachieved, the carrion-devourers will not devour even the flesh of those ingrates after their death. [4-30-73]

" 'You definitely aspire to see that facet of the gold-spined bow of mine which in simile will be like a cluster of electric-discharges when I fully stretch it in war. [4-30-74]

"But, oh, prince Lakshmana, Sugreeva is fully aware of my valour... be that as it may... oh, brave one, I am not alarmed as I have you as my associate. [4-30-76]

"But on promising to get back after rainy season that king of vanara-s is insensible to the slipping away of those four months time of rainy season, for he is wallowing in his pleasures. [4-30-78]

"Oh, great-mighty Lakshmana, you may proceed to Kishkindha and let Sugreeva know through you as to how my fury takes shape, and oh, brave one, he may be told this word also. [4-30-80]

" 'Oh, Sugreeva, abide by your commitment. The path by which slain Vali has gone is not tapered off, as such do not tread Vali's path. [4-30-81]

" 'In a clash Vali is slain singly with my arrow, but I wish to slay you along with your kith and kin since you have transgressed truthfulness. [4-30-82]

" 'Oh, king of monkeys, on apperceiving the perpetual virtuousness in what you have promised to me, render it as a reality. Otherwise, now driven by my arrows to death, and on going to Yama, the Time-god's Inferno, you will see Vali " Thus Rama appraised Lakshmana about his thinking of Sugreeva. [4-30-84]

"Unbearable is this anger that is tiding quickly, now I shall kill that unfaithful Sugreeva and the best braving monkeys shall search for that princess Seetha, remaining under the command of Vali's son, Angada." Thus said Lakshmana to Rama. [4-31-4]

"Lakshmana, as person with righteous conduct you are not supposed to understand this matter in this way, or undertake in this way, but you are supposed to adhere to those aspects of friendliness with Sugreeva and the affinity earlier existed in dealing with him. [4-31-7]

"It will be apt of you to speak to that reneger Sugreeva with placating words rather than with caustic remarks, as his sin is no more than flouting the timeframe." Thus Rama said to Lakshmana. [4-31-8]

That brave one and the slayer of braving enemies Lakshmana thus schooled expediently by his elder brother about the means of gainfulness, that best one among men proceeded to enter the city of Kishkindha. [4-31-9]

Sugriva's coronation happens at Kishkinta

Hanuman proposes that the coronation of Sugreeva is to be performed under the aegis of Rama. Rama suggests Angada be crowned as crown prince and Sugriva anointed as the king of Kishkinta. 

Rama explains his inability to participate in his coronation as he cannot enter a village or a city. Neither did Lakshmana participate in the proceedings

---

"And if you empower, this Sugreeva will enter the propitious city Kishkindha along with a group good-hearted friends, and he will get anointed procedurally with various essences and herbal-extracts as its king, and thus he can revamp all the administration. [4-26-5b, 6]

"He would like to honour you in a remarkable way with garlands and precious gems, hence it will be apt of you to enter this delightful mountain cave, namely Kishkindha, and you may kindly consolidate the congenial affinity between the governor and the governed for the very high exhilaration of Vanara-s." Hanuma appealed Rama in this way. [4-26-7, 8a]

When Hanuma said so, Rama the destroyer of valiant foes, an intellectual and an enunciator replied Hanuma in this way. [4-26-8b, 9a]

"As a conformist to the directives of my father, oh, gentle Hanuma, I am not supposed to enter either a village or a city. [4-26-9b, 10a]

"As and when the best one among Vanara-s valorous Sugreeva enters the highly flourishing and statuesquely Kishkindha, he shall be enthroned in the kingdom, immediately and procedurally. [4-26-10b, 11a]

"You may even crown this brave Angada as crown prince, he is the eldest son of your elder brother, his bravery is kindred to that of his father, and thus this enthusiastic Angada will be a well-chosen designee for the crown-princeship. [4-26-12b, 13]

Sugriva accepts Hanuman's advice

Seeing Sugriva indulge in worldly pleasures, forgetting totally about his word to Rama, Hanuman advises Sugriva to honour his words to Rama and their friendship. He reminds that it's imperative that Sugriva preempts before the soft spoken and well-mannered Rama confronts him and reminds his obligation -- at which point Sugriva would be considered to have failed in his duty.

To Sugriva's credit, he realises his folly and immediately orders all his army to be assembled by Neela. He even decrees that capital punishment will be handed over to any of his soldiers that fail to reach his capital within 15 days.

This happens before an enraged Lakshmana arrives at Sugriva's court.

---

"He fulfilled an exceptional cherish of yours without much doubting for the forfeiture of his own life, hence we search for his wife Vaidehi anywhere on earth or even on skies. [4-29-23]

"Therefore command us, oh, merited one, as you have more than ten million unchallengeable monkeys under your command, as to who should start from where and for which purpose, and as to how one should exert himself." Thus Hanuma appealed to Sugreeva. [4-29-27]

And the noble minded Sugreeva directed Nila, one of the commanders of vanara army, and who always strives to foregather vanara army, to foregather all of the monkey-forces available in all the directions. [4-29-29]

"You have to have organise that way as to how my army in its entirety and from all over, together with corps commanders, is to be marshalled to stay in the cutting edge of army. [4-29-30]

"Those that are the quickstepped, venturesome fly-jumpers who are the defenders on the perimeter of army, they shall be fetched quickly and speedily at my order, and oh, Niila, you on your own have to personally and closely monitor the military establishment without any heterogeneity. [4-29-31]

"And, the monkey who arrives here after fifteen nights, to him termination of life is the punishment, there is no business for further adjudication. [4-29-32]

"Associated with Angada you shall approach elderly monkeys like Jambavanta and others, according to my decision and authorised by my order." Thus, Sugreeva, the king of best monkeys on assigning the set-up, and ordering Niila, the Commander of Vanara Forces, that glorious Sugreeva re-entered his palace-chambers. [4-29-33]

Rama hides and kills Vaali

This has been a subject of numerous debates and character analysis of Rama. 

This one act does seem to cast a stain on otherwise spotless and virtuous character of Rama. Vaali himself fumes and rants at the apparent injustice in being killed while be engaged in a duel with another.

There's extensive analysis of the text and it's not very clear if Rama indeed killed Vaali by hiding. There is some small room for doubt that all might have not been fair in the duel between Rama and Vaali but nothing is conclusive.

Here's the analysis of all the events leading up to the fight with Sugriva, slaying of Vaali, conversation with Rama and finally Vaali's acceptance and repentance of his mistake.

-----
First challenge

Rama's intention on being unable to distinguish between them is not clear here. It might be that he needed identification to shoot down Vaali while hiding. It should not be assumed that they were fighting next to each other. Valmiki says that they threw boulders and trees at each other and fought all over the forest. But still, why would Rama need the identification while he can challenge Vaali directly?

Since this attempt was unsuccessful it's difficult to gauge Rama's intention and we need to look at the second challenge by Sugriva in order to assess Rama's intentions

They all on quickly going to Kishkindha, the city of Vali, hedged themselves in the thickets of forest trees and waited. [4-12-14]

For which reason Raghava could not differentiate between Sugreeva or Vali, for the same reason did not make up his mind to release his arrow, otherwise it would have been a deadening arrow, as confusion is the only reason for Rama. [4-12-20]

Meanwhile Sugreeva is unable to spot out his benefactor Raghava as Vali whacked him down, and thereby he immediately fled to Mt. Rishyamuka. [4-12-21]

"Thereby, oh, great monkey, I have not released this great speeded and enemy annihilating arrow of mine as I was confused in the similarity of your personalities. [4-12-32]

"I was ambiguous by your similarities, as such I have not released this ghastly and life-taking arrow, otherwise the basic object of ours will be ruined, isn't it. [4-12-33]

-----

Tara's advice to Vaali before he leaves for the second challenge by Sugriva.

"Those that are born in Ikshvaku dynasty, sons of the king of Ayodhya, valiant and unconquerable ones in war, called Rama and Lakshmana are there in this country. These two unassailable ones have chanced there at Sugreeva's place to fulfil the longing desire of Sugreeva. [4-15-17, 18a]

"He is an acclaimed one for his warfare, and like the fire flaring up at the end of era he shatters the strength of enemies, and he is Rama your brother's helpmate, they say so. [4-15-18b, 19a]

And he is said to the habitable tree for the polite, the ultimate course for the woebegone, a hospice for the agonised, and for grace Rama is the only abode. [4-15-19b, 20a]

By that reason, with that unconquerable on in conflicts, an imponderable one and a great-soul Rama, your enmity is inapposite. [4-15-21b, 22a]

Tara is cleary informing Vaali that Rama is unconquerable in conflicts, inspite of she being aware that Vali has that necklace which is supposed to make him invincible. Tara’s statements clearly indicate that “no necklace” and “nobody” can stop Rama in a war. So, the theory that Rama was hiding behind the tree otherwise Vali would have taken away half of Rama’s energy is untenable

-----

Vaali is aware that Sugriva has Rama's support but thinks that he may not cause him harm as he thinks he hasn't done any mistake

"Also, you need not bother about Raghava's doing some harm to me, as I wonder how a diligent man and knower of virtue can commit sin. [4-16-5]

-----

Similar to the first challenge, the following reference gives doubt if Rama was in hiding. But it's inconclusive as it's not said if they were in hiding or if they came out.

He that Sugreeva whose physique became effulgent by that creeper-garland is again emboldened by Rama's words, and he again advanced to Kishkindha with Rama, and reached it again. [4-12-42]

They all (including Sugriva, Hanuman, Nala and other vanaras along with Rama and Lakshmana) on quickly going to Kishkindha, the city of Vali, hedged themselves in the thickets of forest trees and waited. [4-14-1]

-----

Following verses in Kishkinda Kanda clearly shows that Rama didn't hit him from behind as his arrow pierces Vaali in his chest. 

Rama raises his bow only after Sugriva was drained of all his energy and looks forlorn and doesn't know what to do. Not when their fight was in progress.

When Rama blasted his bowstring it made a tremendous noise and there was no way Vaali would not have been aware that someone is attacking him. 

Raghava has then seen the lord of monkeys Sugreeva who is repeatedly eyeing all sides for help and who is even deteriorating in his enterprise. [4-16-31]

On seeing the lord of monkeys Sugreeva in a forlornness, then the refulgent and fearless Rama scanned for an arrow aiming to eliminate Vali. [4-16-32]

Then on tautening a venomous serpent like arrow in the bow, Rama started to draw out bowstring, whereby that bow attained a similitude with the Time-disc of the Terminator. [4-16-33]

At the blast of bowstring the lordly birds and animals are panicked, like those that will be startled by the approach of ear ending, and they all fled. [4-16-34]

The arrow released by Raghava that has the boom of thunderbolt's thunderclap and the flashes of a lightning fell on the chest of Vali. [4-16-35]

Hit by the fleetness of that arrow then that highly magnificent and intrepid lord of monkeys Vali fell onto the plane of earth. [4-16-36]

Like the flag that will be raised in honour of Indra during the month of ashvin on a full-moon day, but thrown onto earth along with its flagstaff after the festival, Vali with depleted energy and dissipated vitality (Sattvo vichetana) slowly fell onto ground, and with tears blocking throat he moaned piteously. [4-16-37]

That best one among men Rama released a blazing and enemy subjugating arrow which in simile is like an Epoch-ender at the end of era, and that best arrow decorated in gold and silver looked like the glance from the Third-Eye of Rudra, emitting fire with smoke. [4-16-38]

-----

Vaali, after being hit by Rama's arrow asked the following questions relating to his morality, propriety etc.,

"When you have not appeared before me when I confronted Sugreeva my concept was, 'it will be inapt of Rama to hurt me while I am combating with another combatant, besides, when I will be unvigilant in that fight...' [4-17-21]

1. By killing one who is facing away, what worth is achieved by you?2. You have not punished the wrongdoer
3. Killed one who is combating with another and an unvigilant one
4. In your country or city I did no misdeed
5. Non-guilty being is hurt
6. Fruits, tuber eating being is killed
7. No dispute of land, gold or silver
8. Your primary aspiration is to kill without probing into good or bad 9. How do you face criticism by scholars?
10. Unnecessary killers are hell-goers
11. Un-wearable is my skin uneatable is my flesh
12. Five kinds of five-nailed animals are usable by humans
13 I would have brought back Mythili in one day

-----

In response to Vali's claim that Rama has no jurisdiction to enforce laws there, since they're not in Ayodhya, Rama says that the Ikshkvaku dynasty has authority over the entire earth

"This earth with its mountains, woods, and forests, even along with the authority to condone or condemn the animals, birds, and humans on it belongs to Ikshvaku-s. [4-18-6]

-----

Rama says that in punishing evildoers, he is carrying out his brother Bharata's decree to enforce dharma (righteousness):

"He who is virtue-souled, truth-abiding, plain-speaking, and the knower of the import of probity, pleasures, and prosperity, and the one who is concerned in controlling or condoning his subjects, that Bharata is the ruler of earth. [4-18-7]

"In whom both scrupulousness and benignancy are there, truthfulness is firmed up, and valour as evinced by scriptures is evident, and he who is the knower of time and place is the king, namely Bharata. [4-18-8]

"Holding his virtuous decree desiring to keep up the continuum of righteousness, we and some other kings are wayfaring this earth in its entirety. [4-18-9]

"While that Bharata, the kingly-tiger and a patron of virtue, is ruling the earth in its entirety, who is there to conduct himself in an unacceptable way to morality on it? [4-18-10]

"Abiding in our own pre-eminent righteousness, and even abiding by the order of Bharata we punish him who deviated from the path of morality, according to custom. [4-18-11]

-----

In response to Vali's claim that he did nothing wrong, Rama describes Vali's misconduct, engaging in actions quite inappropriate for a king:

"As for you, you brought virtue to a state of decadence, rendered yourself reprovable by your own decadent behaviour, for carnality alone has become your primary doctrine, and thus you have not abided by the conduct meetly to a king. [4-18-12]

"The probity practised by principled people is very subtle and highly imponderable, and the soul that abides in the hearts of all beings alone can differentiate between just and unjust. [4-18-15] 

"Like a blind by birth counselling with similarly blind, you being a vacillant, on your counselling only with frantic minded vacillant monkeys, what can you really fathom about right and wrong? [4-18-16]

"Realise this reason by which I have eliminated you... you misbehaved with your brother's wife, forsaking the perpetual tradition. [4-18-18]

"While the great-souled Sugreeva is still alive, you with your habit of sinful acts have lustily misbehaved with Sugreeva's wife Ruma, who should be counted as your daughter-in-law. [4-18-19]

"Thereby, oh, vanara, this punishment is imposed on you, for your dissolute sinning in abusing your brother's wife, thereby for your transgression of tradition and virtue. [4-18-20]

-----

These verses seem to indicate Rama might have killed Vaali unfairly. But it could also be Rama's response to Vaali's wrong accusation, that either ways Rama's action was correct

"I have neither angst nor ire in this matter of my eliminating you, or, your reviling me, oh, best monkey, but listen to the other point I wish to make clear. People will be capturing several animals, either covertly or overtly, with snares, springes and even with numerous contrivances. [4-18-37, 38a]

"Meat eating people will undeniably kill animals, either they are speedily sprinting or standing steadily, fully dismayed or undismayed, vigilant or unvigilant, and even if they are facing away, in that there is no sacrilege. [4-18-38b, 39]

"In this world even the kingly sages well-versed in virtue will go on hunting, and hunting is no face to face game, as such, oh, vanara, therefore I felled you in combat with my arrow because you are a tree-branch animal, whether you are not combating with me or combating against me. [4-18-40]

Here Rama explains that he felled Vaali in a combat and Vaali doesn't refute it.

------

On seeing Rama and the great mighty Lakshmana as well, he who fell to ground flatly hurt by arrow, and whose energy and lives are trifling and vigour trivialised thereby, that Vali spoke these sarcastic words in his proper pride to Rama, who is taking pride in this conflict as a victor, which words at the same time have meaning, politeness, and self-righteousness. [4-17-14, 15]

"You are a renowned prince with pleasing looks.. but, which kind of death I am getting now, that too when I was in the commotion of conflict with another, alas, that ignoble death is owing to you, and what merit is achieved by you in this undertaking of yours to kill someone who is facing away from you... [4-17-16]

Valmiki clearly says that Vaali had lost his senses and he might well be rambling when he accuses Rama here. Later when he regains his senses, he accepts his mistake and says that he spoke wrongly. 

"Oh, lord, oh, tremendously braving one, oh, Rama, the lord of people, I blamed you when your arrow sweltered and rendered me imbecile, thus I blamed you unthinkingly for which I may please be pardoned, I appease you for the same. [4-18-66]

It's not clear what's wrong - his earlier tirade against Rama or his accusation that Rama killed him when he wasn't looking

-----

Vali realizes that Rama acted properly and repents for his mistake:

That lord of vanara-s then replied Rama with adjoined palms, "oh, best one among men, what all you have said is that way proper, undoubtedly. [4-18-45]

"Indeed an ignoble cannot disprove a nobleman, Raghava, and with regards to the undesirable and improper words I have unwittingly spoken earlier, in that mater too it will be truly unapt of you to make me blameworthy, as I spoke them in anguish and ignorance. [4-18-46, 47a]

"You alone are the knower of recourses and their real nature, namely probity, prosperity, pleasure seeking, and emancipation; dharma, artha, kaama, moksha ; and you take delight in the welfare of subjects, and your faultless intellect is clear in accomplishing ends by judging the causes and effects. [4-18-47b, c]

"Oh, Rama, the knower of probity, I am the one who digressed from the rightness and a forerunner among such transgressors, such as I am, give absolution even to me with words abounded with rightness." Vali is thus saying to Rama. [4-18-48]

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This is how the vanaras report the slaying of Vaali to Tara. It's important to note that they say that Rama shattered the trees and boulders thrown at Rama. Which means that they were engaged in a direct fight.

"Return, oh, lady with a living son, and safeguard Angada, for the Terminator in the form of Rama is taking away Vali on killing. [4-19-11]

"Shattering trees and massive boulders that Vali hurled at him with thunderbolt like arrows Rama felled Vali as if by thunderbolt. [4-19-12]

-----

Finally, in Uttara Kandam, Narada and Agastya praise Rama's victory over Vaali. It's doubtful if they will do so if Rama won the battle unfairly.

Similarly, in Yuddha Kandam, Hanuman lectures Ravana about the impropriety of slaying someone when they weren't looking. Again, it's doubtful if Hanuman would have praised Rama for his valour over Vaali if it had been unfair

------

All these arguments have been extensively discussed and debated, but according to Valmiki's Ramayana it's inconclusive if Rama killed Vaali by not engaging in a face to face fight.

Hanuman a passive spectator in the tussle between Vaali and Sugriva

Hanuman with his immense strength could have destroyed Vaali easily. But he was a mute spectator to the tussle between the brothers. 

This might be because Hanuman was not a king and couldn't therefore challenge Vaali who was a king.

Later, in Uttara Kandam, Rama discusses this with the sages.

Shri Rama: When Vali and Sugriv became enemy of each other; then as forest fire destroys trees, why did Hanuman not destroy Vali in the same way? This is difficult to understand. I believe that Hanuman did not remember his strength at that time. That is why, he was left just to see his beloved Sugriv suffering in such a situation.

Shri Agastya: O' Shri Rama! Whatever you say about Hanuman is all true. There is no match to Hanuman in strength, intelligence and speed. O' destroyer of enemy, Shri Rama! Sages, whose curses are never vague, had cursed Hanuman that despite having the strength; he would be forgetful of the same.

Sugriva claims Tara! (Deceased Vaali's wife)

After Vaali's death, Sugriva claims Tara! 

This is very surprising as it happens just a few months after Vaali's death. Tara appears to have been under tremendous grief on hearing Vaali's demise and wanted to leave the world. 

Sugriva wasn't punished as this wasn't considered heinous according to Vanara dharma - where a vanar can marry deceased brother's wife with her consent.

(Vaali claimed Ruma when Sugriva was alive. This was considered sinful)

---

Exquisitely featured Tara went to the proximity of Lakshmana with a waddling gait, tipsily flustering eyes, rrivière-strings of golden cincture dangling, and with a sticklike gracile body humbly bent. [4-33-38]

On observing the wife of the king of monkeys, the great-souled son of the king of humans stood aside unemotionally, and because of the presence of females he backed down on his anger with his face cast down. [4-33-39]

"By the beneficence of Rama, oh, the enemy-scorcher Lakshmana, now Sugreeva is privileged with reputation, everlasting kingship of monkeys, more so with Ruma and me as well. [4-35-5]

Vaali violates Ruma (Sugriva's wife)

After coming back from vanquishing Maayavi, Vaali is enraged to find Sugriva decorating the throne and accuses him of conspiracy. He then throws out Sugriva out of Kishkinta and snatches his wife Ruma and violates her. 

Rama punishes Vaali for this despicable act of transgression to a lady whom he should have considered as his daughter-in-law

Vaali's boon

Vaali's boon that he will take 50% of power from his opponent who ever challenges him.

This fact is not mentioned in Valmiki Ramayana. 

This appears in Kamba Ramayana, where Vaali discloses this to his wife Tara in a conversation

Rama advances near Jatayu to kill him mistaking him for a Asura.

While searching for Sita, they find a fallen bird drenched in blood. Rama speculates this giant eagle might have tried to swallow Sita and hence struggling in the process. He advances near the bird with the intent of killing it. 

Jatayu in it's pitiable condition implores that it's not fair for Rama to kill him as he's already about to die after been vanquished by Ravana. 

Jatayu then details about the big fight with Ravana and Sita's kidnap.

---

Then Rama beheld Jataayu who is akin to a mountaintop in his gleam, and a best beatific brave bird among all the birds, but bloodstained and buckling on earth. [3-67-9b, 10a]

On beholding him who is like a mountaintop in his gleam, Rama said to Lakshmana, "This one has gluttonised Seetha, the princess from Vaidehi, there is no doubt about it... [3-67-10b, 11a]

"It is apparent that this demon skulks in the forest in the semblance of an eagle, and having gluttonised that wide-eyed Seetha he is now reposing comfortably. I will eliminate him with deadly arrows, whose arrowheads blaze away and which shoot off straightly..." Thus Rama declared. [3-67-11b, 12]

On saying thus and on readying a crescent-shaped razor-sharp deadly arrow on his bow, that ireful Rama rushed towards the eagle, as though to a-tremble the whole of the earth that which is within the perimeter of oceans. [3-67-13]

But that bird spewing up frothy blood pathetically appealed to such an ireful son of Dasharatha, namely Rama, in a pathetic tone. [3-67-14]

"Oh, boy Rama, blest is your eternality, for whom you are searching as with the search of a rejuvenescent herb in the vast of forest, Ravana stole that lady and my lives, too... [3-67-15]

Vaali and Sugriva are half-siblings

Aruni served as charioteer of Surya, the sun-god. Aruni's female form and Surya gave birth to Sugriva. While Aruni's female form and Indra gave birth to Vali. Both the children were left in the care of Gautama and Ahalya. 

(There are other legends that say that they were born to Ahalyai through Indra and Sun (in a story that was mentioned earlier) and Gautama cursed them to turn as monkeys when he learnt they were not his progeny.)

In any case, the fact that they are half-sibling doesn't change. They were given by Indra to Riksha - the childless monkey king of Kishkinta.

Lakshmana Rekha

After the bitter conversation, Lakshmana tries to console Sita, bows to her and leaves in search of Rama. There is no mention of Lakshmana drawing any line or Seetha crossing that line (in any of Valmiki/Kambar/Tulsidas Ramayana)!

This incident is mentioned in Ananda Ramayana.

Sita hurling invectives at Lakshmana

On hearing Mareecha howl in a pitiable voice calling out for Lakshmana and Sita, Sita becomes convinced that Rama is under trouble and urges Lakshmana to go for help.

Lakshmana remains calm and unmoved. Seeing this Sita gets angry and pleads with him to go in search of Rama. Lakshmana consoles her saying that none in the world can cause harm to Rama and this is most likely tricks by Asuras and hence no need to worry. 

Further he was reluctant because he had received a command from Rama to guard Sita and not leave her.

Sita becomes infuriated and says, 

You merciless and shameful being, you seem to rejoicing at the plight of your brother. Here your brother is in trouble and you seem to be utterly calm without a slight hint of worry. I'll not be surprised if you have evil intentions in your mind. Looks like you have followed us all the way from Ayodhya in order to lure me away from Rama. Or have you and Bharatha plotted something to bring our downfall?
Whatever be the case, i'm sure it's not going to succeed. I'll surely die without Rama. So your evil intentions will not be fulfilled. 

These words totally destroyed Lakshmana, he said,

It feels like molten iron is poured in my ears. It's pretty clear to me that something nasty is going to happen. I see bad omen and i doubt if i'll see you on returning back with Rama.

Saying this Lakshmana went in search of Rama.

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Surprising to see such vitriol in Sita's words. I guess there was no other way to prise out Lakshmana from that place except with these harsh words. No one in their sane minds will even cast an iota of doubt on the exceptional Lakshmana. 

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"He might have come under the subjugation of demons as with a bull coming under the seize of lions, hence, you hurry up so as to near such a brother of yours who is seeking protection." So said Seetha toi Lakshmana. [3-45-3b, 4a]

Although she spoke a lot to him in this way, Lakshmana on his part has not moved out remembering his brother's order to stay guard to Seetha, and hence that Janaki, the daughter of Janaka, who is already agitated for Rama further spoke to him in the paradox of his not going out of hermitage. [3-45-4b, 5a]

"Because of me you wish Rama to be completely destroyed, and only because of your cupidity for me you are not following up on Raghava. It is definite. [3-45-6b, 7a]

" 'Raghava in direst strait' is the most liked thing to you, thus I deem, as you have no heart for that brother, and as you complacently stay behind even when that great-resplendent Rama is unseen. [3-45-7b, 8a]

"After which helmsman you have come here that Rama is undergoing an uncertainty of life-and-death, as such I indeed wonder what business you have here now in staying with me at this hermitage?" Seetha spoke so to Lakshmana. [3-45-8, 9a]

"Oh, Vaidehi, your husband is an impossible one for vincibility by serpents, asura-s, gandharva-s, gods, fiends, demons, no doubt about it.

"Oh, auspicious one, unmarked is some combatant who can counterattack Rama from among gods, humans, gandharva-s, birds, ogres, kinnaraa-s, beasts, or oh, lady, even from horrendous demons, as Rama vies with Indra in any given war. [3-45-11b, 12, 13a]

"It is inapt of you to talk that way as Rama is inextirpable in a given war, and as for me, I do not venture to abandon you in this forest in the absence of Raghava. [3-45-13b, 14a]

"Evidently it is not the voice of Rama, nor that of any other god, but someone mimicked that voice for chicanery, and that must be the illusory voice of that demon Maareecha, similar in effect to the magical city of gandharva-s usually created by magicians in general. [3-45-15b, 16]

As for Seetha, she became furious on hearing Lakshmana's words of advice, and while her eyes are becoming bloodshot she spoke these rude sentences to that veracious Lakshmana. [3-45-20b, 21a]

"You are a debased one devoid of mercy, thus a dreadful one, and a degrader of your dynasty, and I deem that you derive pleasure from fatal hardship to Rama. [3-45-21b, 22a]

"You are haranguing all these sermons only on noticing hardship to Rama. It is unsurprising that the pitiless ones and rivals of your kind, who always behave in a cloak-and dagger way, will tend to commit deadly sins, Lakshmana, and it is not uncommon. [3-45-22b, 23]

"You are verily maleficent for you have singly and covertly followed Rama, who started to forests all alone, or instigated by Bharata, only because of me. [3-45-24]

"Whether this is an intrigue of yours or that of Bharata it is unachievable, Saumitri. How can I long for another commoner when I have put my faith only in the lotus-blue-complexioned and lotus-bright-eyed husband of mine, Rama? [3-45-25, 26a]

"If that comes to that, I will just discard my life in your presence, Soumitri do not mistake it. I do not eke out an existence on this earth even for a moment without Rama." Thus Seetha threatened Lakshmana. [3-45-26b, 27a]

Rama commands Lakshmana to disfigure Soorpanagai

Rama and Lakshmana engage in some light bantering when Soorpanagai expressed her intention to marry them. 

The conversation between them goes something like this,

S: It's love at first sight on seeing you. Marry me!
R: I'm already married and my wife is with me. Here's my brother Lakshmana. His wife is not with him. He is an apt match for your beauty. Consider him as your husband.

S: My beauty is a match for your youth. Let's marry and happily roam about in the forest
L. Smiling ... You ravishing beauty, i'm just a slave to this man and marrying me you'll become a slave as well. What's the point? It will be fit if you marry my elder brother who has everything with him.

S: You ignore me because your wife is around. Hence i'll devour Sita in front you. Saying this she advanced towards Sita.

Slowly they realised there was no point in conversing as she was intent in causing harm to Sita. 

When Soorpanagai advanced towards Sita, Rama stopped her and commanded Lakshmana to disfigure her. Lakshmana obliged by cutting her nose and ears.

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"Oh, honourable one, I am married and this is my dear wife, thus it will be distressing for your sort of females to live with a co-wife. [3-18-2]

"He is my younger brother named Lakshmana, he is with a good conduct, good looking, a promising and valiant one, and he is without a wife. [3-18-3]

"He is without a wife and in need of a wife he is youthful, good-looking and he can become a fitly husband of yours, fit enough to your kind of features. [3-18-4]

"You woo him, oh, board-eyed [bulged-eyed] one, this brother of mine as your husband like sunshine seeking the Mt. Meru, then oh, great-waisted [pot-bellied] one, you will be without a co-wife " So said Rama to that demoness. [3-18-5]

"How you wish to become a female servant, oh, [black] lotus-coloured one, by becoming the wife of a servant like me? I am just a vassal of my adorable brother. [3-18-9]

"Now I wish to eat up this human female right before your very eyes, and then I can blithely make merry along with you, without the botheration of a co-wife." Said Shuurpanakha to Rama. [3-18-16]

Speaking that way she that torch-eyed Shuurpanakha dashed towards the deer-eyed Seetha in high exasperation as a great meteor would dash towards Rohini, the brightest star in the sky. [3-18-17]

By that the great-energetic Rama took umbrage and checking her who is like the noose of death swooping down on Seetha said to Lakshmana. [3-18-18]

"Punning in any way with the base and brutish is inapposite, oh, gentle Saumitri, mark note of Vaidehi, somehow surviving [3-18-19]

"She is freakish, knavish and overtly ruttish, oh, tigerly man, it will be apt of you to deface this paunchy demoness " Thus Rama said to Lakshmana. [3-18-20]

Thus said to that mighty Lakshmana he infuriately drew sword and chopped off her ears and nose before the very eyes of Rama. [3-18-21]

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Surprising to hear Rama engaging in this kind of banter. Particularly, he doesn't say Lakshmana is unmarried but that he isn't with his wife!!

Rama expresses his displeasure about Dasaratha and Kaikeyi

After reaching Chitrakoodam, Rama reflects on the turn of events and feels very dejected about his father's predicament. Looking at Dasaratha's state, he said 

People seem to be keen to pursue pleasures instead of following Dharma. Even a sane person will not do something like this to his obedient son to satisfy a lady. Those who relinquish Dharma and indulge in pleasures will face debacle like Dasaratha in the end.

Kaikeyi's sole purpose to enter Ayodhya seems to be to crown her son, send me to exile and end the life of Dasaratha!

I fear the position of my mother and her status as she wasn't treated well even when I was around

With my power, i can bring not only Ayodhya but the entire world under my command. But showing this kind of valour at this time is not my Dharma. My duty right now is to fulfil my father's words. 

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Related Verses.

"Assuredly the emperor is sleeping badly tonight, while Kaikeyi, having realized her ambitions, ought to feel satisfied."

"Seeing Bharata returned, queen Kaikeyi, I am afraid, may not expel the lives of the emperor for the sake of kingdom."

"Aged and (therefore) helpless, deprived of my presence, what will he do, dominated as he is by his passion for Kaikeyi and who has fallen into the clutches of Kaikeyi."

"Reflecting on this misfortune of the king and his mental derangement, I deem that passion alone is greater than early gain and religious merit."

"what man however deluded, what father on account of a woman, at his own will and pleasure, abandon a son like myself?

"Alas, Kaikeyi's son Bharata (alone) is happy along with his wife. Like an overlord, he is going to enjoy the prosperous kingdom of Kosala."

"Father is superannuated. I am staying in the forest. Bharata will become the prime head for the entire kingdom."

"He who pursues sensuous pleasures neglecting his real interests and discipline soon comes to distress; in the same way as king Dasaratha has."

"It seems that Kaikeyi came into our house, oh good brother, to bring about an end to Dasaratha, to send me into exile and to secure kingship for Bharata."

"Blinded by pride of good fortune, Kaikeyi may even now persecute Kausalya and Sumitra because of their relationship with me."

"Queen Sumitra is likely to suffer hardship because of her affinity to us. From this very place, you proceed to Ayodhya next morning, oh, Lakshmana!"

"Enraged, I can subdue with my arrows single handed not only Ayodhya but also the earth. But it is not a question of valor here."

Rama during the night in that lonely forest, wailed piteously thus and in so many other ways and sat quiet, his face full of tears.

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Surprising to see Rama talk like this about Dasaratha and Kaikeyi. Here is one instance he exhibited ordinary human tendency, but regained composure and followed Dharma.

Rama asks Sumanthirar to ignore Dasaratha's command

When Rama's chariot speeds away from Ayodhya, Dasaratha comes out of the palace and commands the chariot to return. But Rama, keen to uphold his father's word, asks Sumanthirar to steer the chariot away to the forest and pretend as if he didn't hear Dasaratha's command. He further adds that if the kings asks about this later, you can say that you didn't hear him!

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Dasaratha exclaimed saying "Stop!" while Rama called out "Go on, proceed!" (In that way) Sumantra's mind became confused, as in between two (opposing) whirl pools.

Rama said to him: "You can say to the king that you did not hear (his call), even when scolded (later). seeing their grief for a long time is quite unbearable."

The charioteer, doing as per Rama's words, took leave of those citizens and drive the horses more speedily even while they are going.