Kishkindha Kand
Analysis
In the Valmiki Ramayana, from beginning to end, the greatness of Ram — meaning self-knowledge — is expressed through many different forms and symbols. The Sugriva–Vali episode also presents this same truth in another symbolic way. Through this story, it is explained that through countless lifetimes of identifying ourselves only with the body and living in body-consciousness, a powerful ignorance has gathered within our mind. Because of this strong ignorance, our own inner knowledge has gone into a dormant state. The destruction of this ignorance and the awakening of knowledge can happen only by becoming established in the Self.
This is the basic outline of the story. The episode is described in great detail in the Kishkindha Kand, from the first to the twenty-sixth chapter. Today, we will look at it in a very brief form, because only some things remain in memory clearly, so it is useful to understand the story in a concise way.
The story says that while searching for Sita, Ram and Lakshman were advised by Kabandha, who had a divine form, to form friendship with Sugriva. Following this advice, both brothers reached Rishyamuk Mountain where Sugriva was staying, and after exchanging thoughts they established friendship. Ram promised Sugriva that he would kill Vali, the son of Indra, and Sugriva promised that he would help Ram find Sita.
When Ram asked the reason for the conflict between Sugriva and Vali, Sugriva explained that both of them were living in Kishkindha when one night a demon named Mayavi came and challenged Vali for battle. Even though Sugriva tried to stop him, Vali rushed to fight Mayavi, and Sugriva followed him. Seeing them, Mayavi ran ahead and entered a cave. Vali ordered Sugriva to remain standing outside while he himself entered the cave after Mayavi.
Sugriva waited at the entrance for an entire year, but Vali did not return. Then blood mixed with foam began flowing out of the cave. Thinking that Vali had been killed by the demon, Sugriva placed a large stone at the entrance of the cave and returned to Kishkindha. Though he refused, the ministers crowned him king because the throne could not remain empty.
After some time, however, Vali returned. Angry and furious, he drove Sugriva out of Kishkindha. Sugriva wandered in search of refuge and finally settled safely on Rishyamuk Mountain in Matang forest, where Vali could not come. Vali even took away Sugriva’s wife, Ruma.
Sugriva further described Vali’s immense power. A demon named Dundubhi, who loved fighting, first challenged the ocean and then the Himalayas, but when neither accepted, he challenged Vali. Vali killed him in battle and threw his huge body far away. Blood from Dundubhi’s body fell into the ashram of Sage Matang, angering him. Matang cursed Vali and his followers that they could never enter Matang forest again. Because of this curse, Sugriva could safely remain there.
Sugriva also showed Ram seven sal trees and said that Vali had the strength to pierce them one by one. Therefore, only one who could pierce those trees would be capable of killing Vali. To reassure the frightened Sugriva, Ram first threw Dundubhi’s bones far away with just his toe and then pierced all seven sal trees with a single arrow.
Ram then sent Sugriva to fight Vali while he himself stood hidden behind a tree. But because the two brothers looked alike, Ram could not distinguish them and therefore did not shoot his arrow. Sugriva was badly injured and returned. Then Ram explained the reason and placed a garland made of Gajpushpi creeper around Sugriva’s neck so he could be recognized. Sugriva again challenged Vali. Even though Tara tried to stop him, Vali went to fight, and during that battle Ram shot his powerful arrow and killed Vali.
Before dying, Vali accused Ram of acting unrighteously. Ram replied that Vali was guilty because he had taken Sugriva’s wife, Ruma, and also explained that hunting was accepted and necessary for kings. Realizing his mistake, Vali asked forgiveness and gave up his life. After Vali’s death, Sugriva and Angad were established in the kingdom of Kishkindha.
This very large story, which we studied in detail over many chapters, has now been briefly summarized so that the important points remain clear while we reflect further on its meaning.
Now let us think more deeply about it. Since the story is very vast, it is helpful to divide it into four parts for proper understanding.
In the first part, we will try to understand the meaning of Sugriva and Vali.
In the second part, we will understand the power of Vali.
In the third part, we will understand how Vali can be destroyed only by becoming established in the Self — becoming like Ram.
And in the fourth part, we will understand why the destruction of Vali is absolutely necessary.
To understand Sugriva and Vali, the story gives many symbolic hints.
First, let us focus on the word “Sugriva.” The word is formed from the Sanskrit root “gri,” which means knowledge, along with the prefix “su,” meaning noble or excellent. Therefore, Sugriva means noble knowledge or true knowledge.
Now let us look at Vali. The word Vali appears connected with “bal,” which refers to childhood, ignorance, or an undeveloped state. Thus, Sugriva represents knowledge, while Vali represents ignorance.
The story gives several symbolic indications for this understanding. It says that Sugriva is the son of Surya, the Sun. In spiritual literature, the Sun symbolizes the Self, and “son” symbolizes a quality. So Sugriva being the son of the Sun means that true knowledge is a quality of the Self itself. The Self is knowledge by nature.
Vali, on the other hand, is said to be the son of Indra. Here Indra symbolizes the mind, the ruler of the senses. Therefore, Vali being the son of Indra means that ignorance is a quality of the mind.
The story also says that Sugriva and Vali are brothers. This means that both knowledge and ignorance arise within the same field — the mind itself. Sometimes the mind remains in knowledge, and sometimes in ignorance.
Both are also said to be sons of Riksharaj. The word Riksha means constellation, and Raj means king. Thus Riksharaj means the king of constellations, which in spiritual symbolism refers to the moon. The moon represents the mind. Therefore, the story again points out that both knowledge and ignorance arise within the mind.
The same idea is emphasized further by saying that both brothers live in Kishkindha. The word Kishkindha symbolically means “that which holds many things.” The mind holds everything — both knowledge and ignorance. Thus Kishkindha symbolizes the mind itself.
The story further says that both Sugriva and Vali are vanaras. Here “vanara” does not literally mean monkey. It symbolizes the human mind-consciousness. The mind has the capacity to move either toward the body-conscious state or toward the soul-conscious state. That is why both knowledge and ignorance are called vanaras.
Now, in the second part, the story explains the strength of ignorance through six symbolic signs.
First, Vali fights the demon Mayavi. Mayavi represents illusion-producing thoughts born from ego. Human beings keep creating illusionary thoughts such as anger being necessary, domination being strength, competition being essential, worry being care, forgiveness being weakness, or possessiveness being love. These are all illusionary thoughts born from ignorance.
Second, Vali fights Dundubhi. Dundubhi is a drum-like instrument. It symbolizes old memories and useless thoughts continuously making noise within the mind. Ignorant people keep carrying old hurt and old incidents inside themselves, and because of this their minds can never become peaceful or joyful.
Third, Vali pierces the sal trees one at a time. The seven sal trees symbolize the five senses along with the mind and intellect. An ignorant person tries to control life only through individual senses, but a wise person controls the mind itself, and then all senses naturally come under control together.
Fourth, Vali remains attached to Ruma instead of staying only with Tara. Tara symbolizes inquiry, questioning, and the search for truth. Ruma symbolizes silence. True knowledge naturally rests in silence because it has no doubts left. But when ignorance becomes silent and stops questioning, growth becomes impossible. Therefore, ignorance attached to silence becomes dangerous.
Fifth, Vali wears a golden garland. Gold symbolizes attraction toward bodily pleasures and worldly enjoyments. Ignorance remains deeply attached to these attractions.
Sixth, Vali kills Golabh Gandharva. Gandharva symbolizes inner feeling or spiritual perception. Golabh symbolizes the realization that consciousness exists within the body. Ignorance destroys even this awareness, making a person forget that the body functions only because consciousness is present within it.
These six signs explain the nature and character of ignorance.
Now comes the third part — why Vali can be destroyed only through Self-realization.
Knowledge and ignorance both exist on the level of the mind. Therefore, ignorance cannot be fully destroyed merely by knowledge existing within the mind. A higher principle is needed — the Self. That higher principle is symbolized by Ram.
This is why Ram had to come personally and use the arrow. The story says that Ram could not distinguish Sugriva from Vali until he placed the garland of Gajpushpi around Sugriva’s neck. Gaj symbolizes discriminating wisdom, and Pushpi means blossomed or expressed. Thus the Gajpushpi garland symbolizes wisdom that has become part of conduct and action.
Knowledge can only be recognized when it is lived in practical life.
The story also says Ram stood hidden behind a tree while shooting Vali. The tree symbolizes the body. The Self remains hidden within the body, unseen by others. Though invisible, it is the Self alone that can use knowledge as a weapon to destroy ignorance.
An example is given of a thorny bush and an axe. The axe represents knowledge, and the thorny bush represents ignorance. The axe alone cannot cut the bush by itself. Someone must pick it up and use it. In the same way, knowledge alone cannot destroy ignorance. The Self must consciously use knowledge.
Finally, the fourth part explains why the destruction of Vali is necessary.
Ignorance that remains silent and never questions itself can never come out of darkness. That is why Ram says Vali must be destroyed because he remained attached to Ruma — silence without inquiry.
Ram also says that hunting is the nature of kings. Here “hunting” does not mean killing animals. It means searching out and destroying ignorance. A person established in the Self immediately destroys even the smallest trace of ignorance arising within.
The cave in which Vali fought Mayavi symbolizes how ignorance remains trapped inside illusionary thoughts for a very long time.
The stone placed at the cave entrance symbolizes inertia. Even knowledge becomes inactive when surrounded by ignorance. Sugriva living on Rishyamuk Mountain represents dormant knowledge — knowledge that exists but is not active.
Only when Ram appears — meaning when a person realizes their true Self — does dormant knowledge become active again.
The Ramayana repeatedly explains the greatness of Ram in this symbolic way. When we recognize our true nature, all the dormant powers within us — acceptance, forgiveness, surrender, compassion, and many others — become active.
As long as we identify only with the body, these powers remain inactive. But when we become aware that we are the conscious Self and the mind is only an object, then these inner powers awaken and begin working.
This is where the Sugriva–Vali story finally comes to rest.