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SETUBANDHA
31
30. 'Being in a hurry, thou must not abandon the commendable way of the wise kings. Even the heat of the sun grows feeble as it hastens on its way in its winter course.20
31. 'Because of thy inordinate zeal, why dost thou make yon goddess of victory that joyfully presents her visage to thee, look like a lady-love dejected at the mention of her rival's name, by thy utterances prompted by a desire to obtain the joy of war by wrong methods?21
32. 'Persist not solely in obstinate zeal. Even the super-excellent renown earned by the moon by its action on the night lotus beds hath no effect on the day lotus, because the moon cleaves to a single mood.22
33. 'What would be proper-for thee to attack the enemy's troops thyself, or, for thy troops to attack the enemy? Is one whose pride hath been humiliated23 held in esteem even if he wins the victory?24
34. 'Wise one, superior to Hanumat, and the lord of Hanumat and the other apes as thou art, shouldst thou, too, do something similar to what he hath done, something that would not redound to thy fame ?25
20. The lessening of the sun's power in the winter is fancied as being caused by its apparent haste on the shortening days.
21. Victory and rashness are fancied as rivals. The former is in sight, but cannot be obtained by rash methods.
22. i.e., the moon cannot open the day lotus, because it is bent on opening the night lotus to the exclusion of any other flower. Jambavat criticizes Sugrīva for sticking to a rigid policy as seen in his determination to go forward without the cooperation of his followers, as described in the previous Canto.
23. i.e.,
commander who has humiliated himself by fighting with the rank and file of the opposite army. Sugrīva had threatened to attack and destroy the demons himself. Cf. 3.57, 62, 63.
24. Madhava and others explain the line differently: What obstacle to victory is there for one that has conquered his pride? That is, it is easy for one who is not too proud to seek help from others to gain a victory over the enemy. The remark is directed against Sugrīva who had decried the idea of waiting for others to help in a danger. Cf. 3.56. Jambavat implies that Sugrīva could secure the willing cooperation of his followers if he only gave up his presumptuous self-confidence.
25. i.e., if he flew across the ocean as he threatened to do (cf. 3.57), he would be only doing what had already been done by Hanumat,
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