
किष्किन्धाकाण्डे षट्त्रिंशः सर्गः — सुग्रीवस्य भय-त्यागः, कृतज्ञता, तथा लक्ष्मणेन सान्त्वन-प्रेरणा (Sugriva’s Reassurance and Lakshmana’s Counsel)
किष्किन्धाकाण्ड
In this sarga, Lakshmana (Saumitri) accepts Tara’s humble words, grounded in dharma. Thereupon Sugriva casts off the great fear stirred by Lakshmana’s arrival, as one discards a drenched garment. As a mark of self-restraint, he checks the remnants of intoxication and removes the heavy garland that pressed upon his throat. With reverence Sugriva addresses Lakshmana, recalling that by Rama’s grace he regained kingdom, splendor, and fame. He reminds him of Rama’s matchless valor—piercing seven trees, cleaving rock, and making the earth tremble with the thunder of his bow—and places himself only as a follower and helper. If any fault arose from delay, he admits it sprang from trust and affection, begs forgiveness like a servant, and asks pardon also for earlier harsh words. Pleased, Lakshmana replies: he praises Sugriva’s courtesy as honoring Rama’s lordship, and affirms that Sugriva’s influence, purity, and straightforwardness make him worthy of royal fortune. He strengthens Rama’s resolve to swiftly destroy the enemy with Sugriva’s aid, and urges Sugriva to depart at once to console Rama, who grieves over Sita’s abduction—where gratitude, forgiveness, timely duty, and decisive action are brought into harmony.
Verse 1
इत्युक्तस्तारया वाक्यं प्रश्रितं धर्मसंहितम्।मृदुस्वभावस्सौमित्रिः प्रतिजग्राह तद्वचः।।।।
Thus addressed by Tārā with courteous words grounded in dharma, Saumitri—gentle by nature—accepted her counsel.
Verse 2
तस्मिन्प्रतिगृहीते तु वाक्ये हरिगणेश्वरः।लक्ष्मणात्सुमहत्त्रासं वस्त्रं क्लिन्नमिवात्यजत्।।।।
When those words were accepted, Sugrīva—the lord of the monkey hosts—cast off his great fear of Lakṣmaṇa, like a wet garment thrown away.
Verse 3
ततः कण्ठगतं माल्यं चित्रं बहुगुणं महत्।चिच्छेद विमदश्चासीत्सुग्रीवो वानरेश्वरः।।।।
Then Sugrīva, lord of the Vānaras, tore off the great, many-valued, colorful garland from his neck—and he became free from intoxication.
Verse 4
स लक्ष्मणं भीमबलं सर्ववानरसत्तमः।अब्रवीत्प्रश्रितं वाक्यं सुग्रीव स्सम्प्रहर्षयन्।।।।
Sugrīva, the best among all Vānaras, addressed Lakṣmaṇa of formidable strength with courteous, humble words, seeking to please him and set his heart at ease.
Verse 5
प्रणष्टा श्रीश्च कीर्तिश्च कपिराज्यं च शाश्वतम्।रामप्रसादात्सौमित्रे पुन: प्राप्तमिदं मया।।।।
O Saumitri, my prosperity, my renown, and even the enduring sovereignty of the Vānara kingdom—once lost—have been regained by me through Rāma’s grace.
Verse 6
कश्शक्तस्तस्य देवस्य ख्यातस्य स्वेन कर्मणा।तादृशं विक्रमं वीर प्रतिकर्तुमरिन्दम।।।।
O hero, crusher of enemies—who could ever repay the mighty valor of that Lord, renowned by his own deeds?
Verse 7
सीतां प्राप्स्यति धर्मात्मा वधिष्यति च रावणम्।सहायमात्रेण मया राघव स्स्वेन तेजसा।।।।
The righteous Rāghava will recover Sītā, and by his own splendor he will slay Rāvaṇa—while I serve only as a helper.
Verse 8
सहायकृत्यं किं तस्य येन सप्त महाद्रुमाः।शैलश्च वसुधा चैव बाणेनैकेन दारिताः।।।।
What assistance could he need—he who shattered, with a single arrow, seven great trees, a mountain, and even the earth itself?
Verse 9
धनुर्विष्फारयानस्य यस्य शब्देन लक्ष्मण।सशैला कम्पिता भूमिस्सहायै: किन्नु तस्य वै।।।।
O Lakṣmaṇa, by the very sound of his bowstring’s twang the earth—mountains included—trembled; what need has he, then, of helpers?
Verse 10
अनुयात्रां नरेन्द्रस्य करिष्येऽहं नरर्षभ।गच्छतो रावणं हन्तुं वैरिणं सपुरस्सरम्।।।।
O bull among men, I will accompany the king on his march when he goes forth to slay the enemy Rāvaṇa together with all his followers.
Verse 11
यदि किञ्चिदतिक्रान्तं विश्वासात्प्रणयेन वा।प्रेष्यस्य क्षमितव्यं मे न कश्चिन्नापराध्यति।।।।
If, out of trust or affection, I have overstepped even slightly, forgive me as one forgives a servant—for no one in the world is entirely free from fault.
Verse 12
ति तस्य ब्रुवाणस्य सुग्रीवस्य महात्मनः।अभवल्लक्ष्मणः प्रीतः प्रेम्णा चैवमुवाच ह।।।।
As the great-souled Sugrīva spoke thus, Lakṣmaṇa became pleased and, with affection, replied in these words.
Verse 13
सर्वथा हि मम भ्राता सनाथो वानरेश्वर।त्वया नाथेन सुग्रीव प्रश्रितेन विशेषतः।।।।
O lord of monkeys, Sugrīva—since you are his protector, and especially because you are courteous and humble—my brother is secure in every way.
Verse 14
यस्ते प्रभाव स्सुग्रीव यच्च ते शौचमार्जवम्।अर्हस्त्वं कपिराज्यस्य श्रियं भोक्तुमनुत्तमाम्।।।।
Sugrīva, such is your power, and such your purity and straightforwardness—you truly deserve to enjoy the unsurpassed prosperity of the monkey-kingdom.
Verse 15
सहायेन तु सुग्रीव त्वया रामः प्रतापवान्।वधिष्यति रणे शत्रूनचिरान्नात्र संशयः।।।।
Sugrīva, with you as his ally, the mighty Rāma will soon destroy his enemies in battle—there is no doubt of it.
Verse 16
धर्मज्ञस्य कृतज्ञस्य सङ्ग्रामेष्वनिवर्तिनः।उपपन्नं च युक्तं च सुग्रीव तव भाषितम्।।।।
Sugrīva, since you know dharma, are grateful, and never retreat in battle, what you have said is both credible and fitting.
Verse 17
दोषज्ञस्सति सामर्थ्ये कोऽन्यो भाषितुमर्हति।वर्जयित्वा मम ज्येष्ठं त्वां च वानरसत्तम।।।।
O best of monkeys, when one has the power to discern faults, who else would be fit to speak in such a way—except my elder brother and you?
Verse 18
सदृशश्चासि रामस्य विक्रमेण बलेन च।सहायो दैवतैर्दत्तश्चिराय हरिपुङ्गव।।।।
O foremost of monkeys, you are Rāma’s equal in valor and in strength—an ally bestowed by the gods for a long time to come.
Verse 19
किं तु शीघ्रमितो वीर निष्क्रम त्वं मया सह।सान्त्वयस्व वयस्यं च त्वं भार्याहरणकर्शितम्।।।।
But now, hero—come out from here quickly with me, and comfort your friend, who is tormented by the abduction of his wife.
Verse 20
यच्च शोकाभिभूतस्य श्रुत्वा रामस्य भाषितम्।मया त्वं परुषाण्युक्तस्तच्चत्वं क्षन्तु मर्हसि।।।।
And whatever harsh words I spoke to you after hearing the words of grief-stricken Rāma—please forgive them; it is fitting that you pardon me.
The dharma-tension is Sugriva’s delay and lapse into indulgence versus his duty to assist Rama: he acknowledges possible transgression, requests pardon as a dependent ally/servant, and recommits to timely participation in the Ravana-directed expedition.
Accountability is compatible with dignity: a ruler restores moral authority by fear-tyāga, self-regulation, gratitude, and explicit apology; alliance-dharma is sustained through courteous speech (praśrita-vākya) and reciprocal affirmation of virtues.
Rather than new places, the Sarga foregrounds cultural-ethical ‘landmarks’ of courtly governance in Kishkindha—royal assembly decorum, symbols like the garland (mālya), and remembered feats (seven trees, mountain, earth pierced) used as authoritative narrative markers of Rama’s prowess.