Kishkindha Kanda · Sarga 18 of 67 · 66 verses
Rama’s Answer to Valin
Spoken to so by the struck-down, fainting Valin, in words courteous yet harsh, joined with dharma and interest, Rama, reproached, looks at the best of monkeys, now like the sun without its light, like a cloud that has poured out its water, like a fire that has died down, having said his say, and answers Valin, the unsurpassed lord of monkeys: “Without understanding dharma, wealth, desire, and the conventions of the world, how is it that you childishly reproach me here today? Without asking the wise elders honoured by teachers, gentle one, you want to speak to me out of monkey fickleness. This earth, with its mountains, forests and groves, belongs to the Ikshvakus, as does the punishing and favouring of beasts, birds and men upon it. Righteous Bharata protects it, truthful and straight, knowing the truth of dharma, desire and wealth, devoted to punishing and favouring; in him policy and discipline and truth are firmly set, and valour as it ought to be; he is a king who knows place and time. Holding a command based on dharma from him, we and other kings range the whole earth, wishing to spread dharma. While that tiger among kings, Bharata, devoted to dharma, protects the whole earth, who could act against dharma? Standing in our own supreme duty, putting Bharata’s command first, we punish according to rule whoever strays from the path. But you have corrupted dharma and are condemned by your deeds; you are ruled by desire and do not stand on the path of kings. An elder brother, a father, and one who gives knowledge: these three are to be regarded as fathers by one who walks on the path of dharma. A younger brother, one’s own son, and a virtuous disciple: these three are to be thought of as sons, and dharma is the reason. The dharma of the good is subtle and very hard to know, monkey; the self in the heart of all beings knows good and evil. Fickle, consulting with fickle, undisciplined monkeys, like one blind from birth consulting the blind from birth, what can you see? I will make the meaning of my words clear to you; you should not condemn me merely out of anger.
“See the reason for which I have killed you. Abandoning eternal dharma, you live with your brother’s wife. While great-souled Sugriva is alive, you, doer of evil deeds, live out of lust with Ruma, who is your daughter-in-law. Since you have gone beyond dharma, acting on desire, monkey, this punishment has been given for your violation of your brother’s wife. I see no restraint other than punishment, leader of monkey troops, for one who goes against the world and departs from its ways. Nor will I, a kshatriya born of a noble family, tolerate your sin. For a man who out of lust approaches his own daughter, or his sister, or his younger brother’s wife, death is the prescribed punishment. Bharata is lord of the earth, and we carry out his command. You have transgressed dharma; how could you be overlooked? Wise Bharata, protecting by dharma, is set on restraining those given to desire who have gone against serious dharma; and we, taking Bharata’s command as our limit, lord of monkeys, are set on restraining such as you, who break the bounds. My friendship with Sugriva is like my friendship with Lakshmana; it is for the sake of his wife and kingdom, and he will do me supreme good. And I gave my promise then, in the presence of the monkeys; how can one like me disregard a promise? For all these great reasons, rooted in dharma, you must accept that your punishment was right. In every way your restraint must be seen as dharma; for one who looks only to dharma, a friend must be helped. You too would have had to do that, following dharma alone. Two verses sung by Manu, loving good conduct, are heard and accepted by those skilled in dharma, and so I have acted: ‘Men who have done evil and are punished by kings go to heaven pure, like the good who have done good deeds. By punishment or by pardon the thief is freed from sin; but the king who does not punish the sinner takes on his guilt.’ My noble ancestor Mandhata imposed a terrible punishment on an ascetic who had committed a sin like the one you have committed. Other kings too, when careless, have done wrong, and they perform penance, and by that their stain is quieted. So enough of this anguish; your death was ordained by dharma, tiger among monkeys; we are not our own masters.
“Hear also another reason, bull among monkeys; hearing it, hero, you should not be angry. I feel no remorse over it and no anger, bull among monkeys. Men catch very many deer with nets, snares and traps of many kinds, hidden or in the open, running or terrified, trusting or standing still, careless or alert; meat-eating men shoot them hard even when they are turned away, and there is no fault in it. Royal sages who know dharma go hunting here. So you were killed in battle by my arrow, monkey, whether you were fighting me or not, since you are a branch-deer. Kings, best of monkeys, are without doubt the givers of dharma, which is hard to win, and of life and good fortune. One should not harm them, nor revile them, nor insult them, nor speak unkindly to them; they are gods moving on the earth in human form. But you, without understanding dharma, taking to anger alone, revile me, who stand in the dharma of my fathers and grandfathers.”
Spoken to so by Rama, Valin is deeply pained, but, having reached certainty about dharma, he no longer holds Raghava at fault. With joined palms the lord of the monkeys answers Rama: “What you say, best of men, is exactly so; there is no doubt. The lower cannot answer the higher. The improper, unkind words I spoke before through carelessness: do not hold that as a fault in me, Raghava. You know the truth of what is seen and its meaning; you delight in the good of the people; your understanding is clear and unfailing in judging cause and effect. Protect me too, knower of dharma, with words joined with dharma, me who am known to have gone beyond dharma and put transgression first.” His throat choked with tears, crying out slowly in pain, Valin looks at Rama, like an elephant stuck in mud, and says: “I do not grieve for myself, nor for Tara, nor for my kin, as I grieve for my son Angada, best in virtues, with his golden armlets. Cherished since childhood, he will be miserable at not seeing me, and will dry up like a lake whose water has been drunk. He is a boy, his mind unformed, my only son and dear to me: Tara’s mighty son must be protected by you, Rama. Hold the best thoughts for Sugriva and for Angada; you are their protector and ruler, standing firm in deciding what should and should not be done. The conduct you have toward Bharata and Lakshmana, lord of men, you should think of having toward Sugriva and Angada, king. Act so that Sugriva does not despise poor Tara, who has become guilty through my guilt. One who is favoured by you can serve the kingdom; living under your control, following your mind, one can win heaven and rule the earth. Wishing for death at your hands, I came to single combat with my brother Sugriva, though Tara held me back.” Having said this to Rama, the monkey, lord of monkeys, falls silent. Rama comforts Valin, whose vision is now clear, with words approved by the good, joined with the truth of dharma: “You need not be troubled about this, leaper. You need not think about us, nor about yourself, best of monkeys; we have made our decision by dharma, especially about you. One who lays punishment on one who deserves it, and one who deserves punishment and is punished, both fulfil the purpose of cause and effect and do not sink. So you, through this coming together with punishment, are freed from stain and have returned to your own righteous nature, by the path that punishment ordains. Give up the grief, confusion and fear in your heart. You cannot go beyond what has been ordained, chief of monkeys. As Angada always behaved toward you, lord of the monkeys, so he will behave toward Sugriva and toward me; there is no doubt.” Hearing those sweet, composed words of great-souled Rama, crusher in battle, following the path of dharma, the monkey speaks well-fitting words: “Lord, burned by the arrow, senseless, I spoke to you in ignorance. You whose terrible valour is like great Indra’s, be gracious; forgive me, lord of men.”
Press › to begin with verse 1.
इत्युक्तः प्रश्रितं वाक्यं धर्मार्थसहितं हितम् । परुषं वालिना रामो निहतेन विचेतसा ॥ १ ॥
Spoken to so by the struck-down, fainting Valin, with courteous words joined with dharma and interest, good, yet harsh, Rama,
Commentary on the whole sarga
Rama’s Answer to Valin 1 min read.
Read the commentary
तं निष्प्रभमिवादित्यं मुक्ततोयमिवाम्बुदम् । उक्तवाक्यं हरिश्रेष्ठमुपशान्तमिवानलम् ॥ २ ॥
to him, like the sun without radiance, like a cloud that has released its water, the best of monkeys who had spoken his words, like a fire quieted,
धर्मार्थगुणसम्पन्नं हरीश्वरमनुत्तमम् । अधिक्षिप्तस्तदा रामः पश्चाद् वालिनमब्रवीत् ॥ ३ ॥
endowed with the virtues of dharma and interest, the unsurpassed lord of monkeys: Rama, reproached, then afterward said to Valin:
धर्ममर्थं च कामं च समयं चापि लौकिकम् । अविज्ञाय कथं बाल्यान्मामिहाद्य विगर्हसे ॥ ४ ॥
“Not knowing dharma, wealth and desire, and the conventions of the world too, how do you childishly reproach me here today?
अपृष्ट्वा बुद्धिसम्पन्नान् वृद्धानाचार्यसम्मतान् । सौम्य वानरचापल्यात् त्वं मां वक्तुमिहेच्छसि ॥ ५ ॥
“Without asking the wise elders approved by teachers, gentle one, out of monkey fickleness you wish to speak to me here.
इक्ष्वाकूणामियं भूमिः सशैलवनकानना । मृगपक्षिमनुष्याणां निग्रहानुग्रहेष्वपि ॥ ६ ॥
“This earth, with its mountains, woods and groves, belongs to the Ikshvakus, and so do the punishing and favouring of beasts, birds and men.
तां पालयति धर्मात्मा भरतः सत्यवानृजुः । धर्मकामार्थतत्त्वज्ञो निग्रहानुग्रहे रतः ॥ ७ ॥
“Righteous Bharata protects it, truthful and straight, knowing the truth of dharma, desire and wealth, devoted to punishing and favouring,
नयश्च विनयश्चोभौ यस्मिन् सत्यं च सुस्थितम् । विक्रमश्च यथा दृष्टः स राजा देशकालवित् ॥ ८ ॥
“in whom policy and discipline both, and truth, are firmly set, and valour as it is seen; he is a king who knows place and time.
तस्य धर्मकृतादेशा वयमन्ये च पार्थिवाः । चरामो वसुधां कृत्स्नां धर्मसंतानमिच्छवः ॥ ९ ॥
“Having a command made by dharma from him, we and other kings range the whole earth, desiring the spread of dharma.
तस्मिन् नृपतिशार्दूले भरते धर्मवत्सले । पालयत्यखिलां पृथ्वीं कश्चरेद् धर्मविप्रियम् ॥ १० ॥
“While that tiger among kings, Bharata, devoted to dharma, protects the whole earth, who could act in a way displeasing to dharma?
ते वयं मार्गविभ्रष्टं स्वधर्मे परमे स्थिताः । भरताज्ञां पुरस्कृत्य निगृह्णीमो यथाविधि ॥ ११ ॥
“We, standing in our own supreme duty, putting Bharata’s command first, restrain according to rule one who has strayed from the path.
त्वं तु संक्लिष्टधर्मश्च कर्मणा च विगर्हितः । कामतन्त्रप्रधानश्च न स्थितो राजवर्त्मनि ॥ १२ ॥
“But you have corrupted dharma and are condemned by your deeds, ruled chiefly by desire, not standing on the path of kings.
ज्येष्ठो भ्राता पिता वापि यश्च विद्यां प्रयच्छति । त्रयस्ते पितरो ज्ञेया धर्मे च पथि वर्तिनः ॥ १३ ॥
“An elder brother, or a father, and one who gives knowledge: these three are to be known as fathers, by those who walk the path of dharma.
यवीयानात्मनः पुत्रः शिष्यश्चापि गुणोदितः । पुत्रवत्ते त्रयश्चिन्त्या धर्मश्चैवात्र कारणम् ॥ १४ ॥
“A younger brother, one’s own son, and a disciple risen by virtues: these three are to be thought of as sons, and dharma is the reason here.
सूक्ष्मः परमदुर्ज्ञेयः सतां धर्मः प्लवङ्गम । हृदिस्थः सर्वभूतानामात्मा वेद शुभाशुभम् ॥ १५ ॥
“Subtle and supremely hard to know is the dharma of the good, monkey. The self in the heart of all beings knows good and evil.
चपलश्चपलैः सार्धं वानरैरकृतात्मभिः । जात्यन्ध इव जात्यन्धैर्मन्त्रयन् प्रेक्षसे नु किम् ॥ १६ ॥
“Fickle, consulting with fickle, undisciplined monkeys, like one blind from birth with those blind from birth, what do you see?
अहं तु व्यक्ततामस्य वचनस्य ब्रवीमि ते । नहि मां केवलं रोषात् त्वं विगर्हितुमर्हसि ॥ १७ ॥
“But I tell you the clear meaning of these words; you should not condemn me merely from anger.
तदेतत् कारणं पश्य यदर्थं त्वं मया हतः । भ्रातुर्वर्तसि भार्यायां त्यक्त्वा धर्मं सनातनम् ॥ १८ ॥
“See this reason for which you were killed by me: you live with your brother’s wife, abandoning eternal dharma.
अस्य त्वं धरमाणस्य सुग्रीवस्य महात्मनः । रुमायां वर्तसे कामात् स्नुषायां पापकर्मकृत् ॥ १९ ॥
“While this great-souled Sugriva is alive, you live out of lust with Ruma, your daughter-in-law, doer of evil deeds.
तद् व्यतीतस्य ते धर्मात् कामवृत्तस्य वानर । भ्रातृभार्याभिमर्शेऽस्मिन् दण्डोऽयं प्रतिपादितः ॥ २० ॥
“So, for you, who have passed beyond dharma, acting on desire, monkey, this punishment has been given for this violation of your brother’s wife.
नहि लोकविरुद्धस्य लोकवृत्तादपेयुषः । दण्डादन्यत्र पश्यामि निग्रहं हरियूथप ॥ २१ ॥
“For one opposed to the world, gone away from the world’s conduct, I see no restraint other than punishment, leader of monkey troops.
न च ते मर्षये पापं क्षत्रियोऽहं कुलोद्गतः । औरसीं भगिनीं वापि भार्यां वाप्यनुजस्य यः ॥ २२ ॥
“And I will not tolerate your sin, being a kshatriya sprung from a noble family. Whoever, his own daughter, or a sister, or a younger brother’s wife,
प्रचरेत नरः कामात् तस्य दण्डो वधः स्मृतः । भरतस्तु महीपालो वयं त्वादेशवर्तिनः ॥ २३ ॥
“approaches out of lust: for that man death is remembered as the punishment. Bharata is lord of the earth, and we carry out his command.
त्वं च धर्मादतिक्रान्तः कथं शक्यमुपेक्षितुम् । गुरुधर्मव्यतिक्रान्तं प्राज्ञो धर्मेण पालयन् ॥ २४ ॥
“And you have transgressed dharma; how can you be overlooked? The wise one, protecting by dharma one who has transgressed serious dharma,
भरतः कामयुक्तानां निग्रहे पर्यवस्थितः । वयं तु भरतादेशावधिं कृत्वा हरीश्वर । त्वद्विधान् भिन्नमर्यादान् निग्रहीतुं व्यवस्थिताः ॥ २५ ॥
“Bharata is set on restraining those joined with lust; and we, making Bharata’s command our limit, lord of monkeys, are set on restraining such as you, who break the bounds.
सुग्रीवेण च मे सख्यं लक्ष्मणेन यथा तथा । दारराज्यनिमित्तं च निःश्रेयस्करः स मे ॥ २६ ॥
“And my friendship with Sugriva is just as with Lakshmana, and on account of his wife and kingdom; he is a doer of supreme good to me.
प्रतिज्ञा च मया दत्ता तदा वानरसंनिधौ । प्रतिज्ञा च कथं शक्या मद्विधेनानवेक्षितुम् ॥ २७ ॥
“And a promise was given by me then in the presence of the monkeys. And how can a promise be disregarded by one like me?
तदेभिः कारणैः सर्वैर्महद्भिर्धर्मसंश्रितैः । शासनं तव यद् युक्तं तद् भवाननुमन्यताम् ॥ २८ ॥
“So for all these great reasons, resting on dharma, you should agree that your punishment, which was fitting, was so.
सर्वथा धर्म इत्येव द्रष्टव्यस्तव निग्रहः । वयस्यस्योपकर्तव्यं धर्ममेवानुपश्यता ॥ २९ ॥
“In every way your restraint is to be seen as dharma itself. A friend is to be helped by one who looks only to dharma.
शक्यं त्वयापि तत्कार्यं धर्ममेवानुवर्तता । श्रूयते मनुना गीतौ श्लोकौ चारित्रवत्सलौ । गृहीतौ धर्मकुशलैस्तथा तच्चरितं मया ॥ ३० ॥
“That deed could have been done by you too, following dharma alone. Two verses sung by Manu, loving good conduct, are heard, accepted by those skilled in dharma; and so this has been done by me:
राजभिर्धृतदण्डाश्च कृत्वा पापानि मानवाः । निर्मलाः स्वर्गमायान्ति सन्तः सुकृतिनो यथा ॥ ३१ ॥
“’Men who have done evil and have had punishment imposed by kings come to heaven pure, like the good who have done good deeds.
शासनाद् वापि मोक्षाद् वा स्तेनः पापात् प्रमुच्यते । राजा त्वशासन् पापस्य तदवाप्नोति किल्बिषम् ॥ ३२ ॥
“’By punishment or by release the thief is freed from sin; but the king not punishing the evil-doer obtains that guilt.’
आर्येण मम मान्धात्रा व्यसनं घोरमीप्सितम् । श्रमणेन कृते पापे यथा पापं कृतं त्वया ॥ ३३ ॥
“By my noble ancestor Mandhata a terrible punishment was sought for a sin done by an ascetic, such a sin as has been done by you.
अन्यैरपि कृतं पापं प्रमत्तैर्वसुधाधिपैः । प्रायश्चित्तं च कुर्वन्ति तेन तच्छाम्यते रजः ॥ ३४ ॥
“Sin has been done by other careless lords of the earth too, and they perform penance, and by that the stain is quieted.
तदलं परितापेन धर्मतः परिकल्पितः । वधो वानरशार्दूल न वयं स्ववशे स्थिताः ॥ ३५ ॥
“So enough of anguish; your death was ordained by dharma, tiger among monkeys. We do not stand in our own control.
शृणु चाप्यपरं भूयः कारणं हरिपुंगव । तच्छ्रुत्वा हि महद् वीर न मन्युं कर्तुमर्हसि ॥ ३६ ॥
“And hear another reason again, bull among monkeys; hearing it, hero, you should not make great anger.
न मे तत्र मनस्तापो न मन्युर्हरिपुंगव । वागुराभिश्च पाशैश्च कूटैश्च विविधैर्नराः ॥ ३७ ॥
“I have no remorse in that, nor anger, bull among monkeys. With nets and snares and traps of many kinds, men,
प्रतिच्छन्नाश्च दृश्याश्च गृह्णन्ति सुबहून् मृगान् । प्रधावितान् वा वित्रस्तान् विस्रब्धानतिविष्ठितान् ॥ ३८ ॥
“hidden and seen, catch very many deer, running or terrified, trusting or standing still,
प्रमत्तानप्रमत्तान् वा नरा मांसाशिनो भृशम् । विध्यन्ति विमुखांश्चापि न च दोषोऽत्र विद्यते ॥ ३९ ॥
“careless or alert; meat-eating men shoot them hard, even those turned away, and there is no fault here.
यान्ति राजर्षयश्चात्र मृगयां धर्मकोविदाः । तस्मात् त्वं निहतो युद्धे मया बाणेन वानर । अयुध्यन् प्रतियुध्यन् वा यस्माच्छाखामृगो ह्यसि ॥ ४० ॥
“Royal sages knowing dharma go hunting here. So you were killed in battle by me with an arrow, monkey, whether not fighting or fighting back, since you are a branch-deer.
दुर्लभस्य च धर्मस्य जीवितस्य शुभस्य च । राजानो वानरश्रेष्ठ प्रदातारो न संशयः ॥ ४१ ॥
“Kings, best of monkeys, are the givers of dharma, hard to win, and of life and good fortune; there is no doubt.
तान् न हिंस्यान्न चाक्रोशेन्नाक्षिपेन्नाप्रियं वदेत् । देवा मानुषरूपेण चरन्त्येते महीतले ॥ ४२ ॥
“One should not harm them, nor revile, nor insult, nor speak unkindly. They are gods moving on the earth in human form.
त्वं तु धर्ममविज्ञाय केवलं रोषमास्थितः । विदूषयसि मां धर्मे पितृपैतामहे स्थितम् ॥ ४३ ॥
“But you, not understanding dharma, taking to anger alone, revile me, standing in the dharma of my fathers and grandfathers.”
एवमुक्तस्तु रामेण वाली प्रव्यथितो भृशम् । न दोषं राघवे दध्यौ धर्मेऽधिगतनिश्चयः ॥ ४४ ॥
Spoken to so by Rama, Valin was greatly pained; having reached certainty in dharma, he no longer held fault in Raghava.
प्रत्युवाच ततो रामं प्राञ्जलिर्वानरेश्वरः । यत् त्वमात्थ नरश्रेष्ठ तत् तथैव न संशयः ॥ ४५ ॥
Then the lord of monkeys, with joined palms, answered Rama: “What you say, best of men, is just so; there is no doubt.
प्रतिवक्तुं प्रकृष्टे हि नापकृष्टस्तु शक्नुयात् । यदयुक्तं मया पूर्वं प्रमादाद् वाक्यमप्रियम् ॥ ४६ ॥
“The lower cannot answer the higher. The improper, unkind words spoken by me before through carelessness,
तत्रापि खलु मे दोषं कर्तुं नार्हसि राघव । त्वं हि दृष्टार्थतत्त्वज्ञः प्रजानां च हिते रतः । कार्यकारणसिद्धौ च प्रसन्ना बुद्धिरव्यया ॥ ४७ ॥
“for that too you should not make a fault in me, Raghava. For you know the truth of what is seen and its meaning, and delight in the good of the people; your understanding is clear and unfailing in accomplishing cause and effect.
मामप्यवगतं धर्माद् व्यतिक्रान्तपुरस्कृतम् । धर्मसंहितया वाचा धर्मज्ञ परिपालय ॥ ४८ ॥
“Me too, known to have gone from dharma, honouring transgression, protect with words joined with dharma, knower of dharma.”
बाष्पसंरुद्धकण्ठस्तु वाली सार्तरवः शनैः । उवाच रामं सम्प्रेक्ष्य पङ्कलग्न इव द्विपः ॥ ४९ ॥
His throat choked with tears, Valin, with a cry of pain, slowly, looking at Rama, like an elephant stuck in mud, said:
न चात्मानमहं शोचे न तारां नापि बान्धवान् । यथा पुत्रं गुणज्येष्ठमङ्गदं कनकाङ्गदम् ॥ ५० ॥
“I do not grieve for myself, nor for Tara, nor for my kin, as for my son Angada, eldest in virtues, with golden armlets.
स ममादर्शनाद् दीनो बाल्यात् प्रभृति लालितः । तटाक इव पीताम्बुरुपशोषं गमिष्यति ॥ ५१ ॥
“He, cherished since childhood, miserable at not seeing me, will dry up like a lake whose water has been drunk.
बालश्चाकृतबुद्धिश्च एकपुत्रश्च मे प्रियः । तारेयो राम भवता रक्षणीयो महाबलः ॥ ५२ ॥
“A boy, his mind unformed, my only son and dear: Tara’s very mighty son is to be protected by you, Rama.
सुग्रीवे चाङ्गदे चैव विधत्स्व मतिमुत्तमाम् । त्वं हि गोप्ता च शास्ता च कार्याकार्यविधौ स्थितः ॥ ५३ ॥
“And set your best thought on Sugriva and on Angada; for you are protector and ruler, standing in the ordering of what is and is not to be done.
या ते नरपते वृत्तिर्भरते लक्ष्मणे च या । सुग्रीवे चाङ्गदे राजंस्तां चिन्तयितुमर्हसि ॥ ५४ ॥
“The conduct you have, lord of men, toward Bharata and toward Lakshmana, you should think of toward Sugriva and Angada, king.
मद्दोषकृतदोषां तां यथा तारां तपस्विनीम् । सुग्रीवो नावमन्येत तथावस्थातुमर्हसि ॥ ५५ ॥
“You should act so that Sugriva does not despise poor Tara, made guilty by my guilt.
त्वया ह्यनुगृहीतेन शक्यं राज्यमुपासितुम् । त्वद्वशे वर्तमानेन तव चित्तानुवर्तिना ॥ ५६ ॥
“For by one favoured by you the kingdom can be served; by one living in your power, following your mind,
शक्यं दिवं चार्जयितुं वसुधां चापि शासितुम् । त्वत्तोऽहं वधमाकांक्षन् वार्यमाणोऽपि तारया ॥ ५७ ॥
“heaven can be won and the earth ruled too. Wishing death from you, though held back by Tara,
सुग्रीवेण सह भ्रात्रा द्वन्द्वयुद्धमुपागतः । इत्युक्त्वा वानरो रामं विरराम हरीश्वरः ॥ ५८ ॥
“I came to single combat with my brother Sugriva.” Having said this to Rama, the monkey, lord of monkeys, fell silent.
स तमाश्वासयद् रामो वालिनं व्यक्तदर्शनम् । साधुसम्मतया वाचा धर्मतत्त्वार्थयुक्तया ॥ ५९ ॥
Rama comforted that Valin, whose vision was clear, with speech approved by the good, joined with the truth of dharma:
न संतापस्त्वया कार्य एतदर्थं प्लवङ्गम । न वयं भवता चिन्त्या नाप्यात्मा हरिसत्तम । वयं भवद्विशेषेण धर्मतः कृतनिश्चयाः ॥ ६० ॥
“No anguish is to be made by you for this, leaper. We are not to be thought of by you, nor yourself, best of monkeys. We have made our decision by dharma, especially concerning you.
दण्ड्ये यः पातयेद् दण्डं दण्ड्यो यश्चापि दण्ड्यते । कार्यकारणसिद्धार्थावुभौ तौ नावसीदतः ॥ ६१ ॥
“He who lays punishment on one deserving punishment, and he who, deserving punishment, is punished: both, their purpose of cause and effect accomplished, do not sink.
तद् भवान् दण्डसंयोगादस्माद् विगतकल्मषः । गतः स्वां प्रकृतिं धर्म्यां दण्डदिष्टेन वर्त्मना ॥ ६२ ॥
“So you, from this joining with punishment, freed from stain, have gone to your own righteous nature by the path pointed out by punishment.
त्यज शोकं च मोहं च भयं च हृदये स्थितम् । त्वया विधानं हर्यग्र्य न शक्यमतिवर्तितुम् ॥ ६३ ॥
“Give up the grief and confusion and fear that are in your heart. What is ordained cannot be passed beyond by you, chief of monkeys.
यथा त्वय्यङ्गदो नित्यं वर्तते वानरेश्वर । तथा वर्तेत सुग्रीवे मयि चापि न संशयः ॥ ६४ ॥
“As Angada always behaves toward you, lord of monkeys, so he will behave toward Sugriva and toward me too; there is no doubt.”
स तस्य वाक्यं मधुरं महात्मनः समाहितं धर्मपथानुवर्तितम् । निशम्य रामस्य रणावमर्दिनो वचः सुयुक्तं निजगाद वानरः ॥ ६५ ॥
Hearing those sweet, composed words of great-souled Rama, crusher in battle, following the path of dharma, the monkey spoke well-fitting words:
शराभितप्तेन विचेतसा मया प्रभाषितस्त्वं यदजानता विभो । इदं महेन्द्रोपमभीमविक्रम प्रसादितस्त्वं क्षम मे नरेश्वर ॥ ६६ ॥
“Burned by the arrow, senseless, I spoke to you not knowing, lord. You of terrible valour like great Indra’s, propitiated, forgive me this, lord of men.”