03.149
भीम उवाच॥
Bhīma said.
पूर्वरूपमदृष्ट्वा ते न यास्यामि कथञ्चन। यदि तेऽहमनुग्राह्यो दर्शयात्मानमात्मना ॥०३-१४९-१॥
I will not depart in any way without seeing your earlier form. If you wish to show me favor, reveal your true self to me. (03-149-1)
वैशम्पायन उवाच॥
Vaiśampāyana said.
एवमुक्तस्तु भीमेन स्मितं कृत्वा प्लवङ्गमः। तद्रूपं दर्शयामास यद्वै सागरलङ्घने ॥०३-१४९-२॥
Thus, addressed by Bhīma, the monkey smiled and began to reveal that very form which he had assumed in crossing the ocean. (03-149-2)
भ्रातुः प्रियमभीप्सन्वै चकार सुमहद्वपुः। देहस्तस्य ततोऽतीव वर्धत्यायामविस्तरैः ॥०३-१४९-३॥
Desiring his brother's dear possession, he assumed a very great form. Then his body exceedingly grew both in length and breadth. (03-149-3)
तद्रूपं कदलीषण्डं छादयन्नमितद्युतिः। गिरेश्चोच्छ्रयमागम्य तस्थौ तत्र स वानरः ॥०३-१४९-४॥
Assuming that form, the monkey of boundless brilliance, covering the banana grove, having reached the mountain's summit, stood there. (03-149-4)
समुच्छ्रितमहाकायो द्वितीय इव पर्वतः। ताम्रेक्षणस्तीक्ष्णदंष्ट्रो भृकुटीकृतलोचनः ॥ दीर्घलाङ्गूलमाविध्य दिशो व्याप्य स्थितः कपिः ॥०३-१४९-५॥
The monkey, massive in stature and resembling a second mountain, with coppery eyes, sharp teeth, and furrowed brows, stood brandishing his long tail, filling all directions. (03-149-5)
तद्रूपं महदालक्ष्य भ्रातुः कौरवनन्दनः। विसिस्मिये तदा भीमो जहृषे च पुनः पुनः ॥०३-१४९-६॥
Having seen that great form of his brother, the son of Kuru, Bhīma was amazed and again and again rejoiced. (03-149-6)
तमर्कमिव तेजोभिः सौवर्णमिव पर्वतम्। प्रदीप्तमिव चाकाशं दृष्ट्वा भीमो न्यमीलयत् ॥०३-१४९-७॥
Seeing him—radiant like the sun, shining like a golden mountain, blazing like the sky—Bhīma closed his eyes. (03-149-7)
आबभाषे च हनुमान्भीमसेनं स्मयन्निव। एतावदिह शक्तस्त्वं रूपं द्रष्टुं ममानघ ॥०३-१४९-८॥
Hanuman, as if with a smile, spoke to Bhimasena: "O sinless one, here you are only able to see this much of my form." (03-149-8)
वर्धेऽहं चाप्यतो भूयो यावन्मे मनसेप्सितम्। भीम शत्रुषु चात्यर्थं वर्धते मूर्तिरोजसा ॥०३-१४९-९॥
I keep increasing further from here, as much as my mind desires. My terrifying form grows immensely in strength among the enemies. (3-149-9)
तदद्भुतं महारौद्रं विन्ध्यमन्दरसंनिभम्। दृष्ट्वा हनूमतो वर्ष्म सम्भ्रान्तः पवनात्मजः ॥०३-१४९-१०॥
Having seen Hanuman's body, wonderful and very terrible, like the Vindhya and Mandara mountains, the son of the wind (Hanuman) was bewildered. (03-149-10)
प्रत्युवाच ततो भीमः सम्प्रहृष्टतनूरुहः। कृताञ्जलिरदीनात्मा हनूमन्तमवस्थितम् ॥०३-१४९-११॥
Then Bhīma, his hair standing on end with joy, with joined palms and undepressed mind, replied to Hanūmant who was standing before him. (03-149-11)
दृष्टं प्रमाणं विपुलं शरीरस्यास्य ते विभो। संहरस्व महावीर्य स्वयमात्मानमात्मना ॥०३-१४९-१२॥
O mighty one, the great measure of this your body has been seen. O one of great might, withdraw yourself by your own self. (03-149-12)
न हि शक्नोमि त्वां द्रष्टुं दिवाकरमिवोदितम्। अप्रमेयमनाधृष्यं मैनाकमिव पर्वतम् ॥०३-१४९-१३॥
Indeed, I am not able to look at you, like one cannot look at the risen sun; you are immeasurable and unassailable, like the mountain Mainaka. (03-149-13)
विस्मयश्चैव मे वीर सुमहान्मनसोऽद्य वै। यद्रामस्त्वयि पार्श्वस्थे स्वयं रावणमभ्यगात् ॥०३-१४९-१४॥
O hero, I feel truly great astonishment in my mind today: that Rāma, while you were at his side, himself went to confront Rāvaṇa. (03-149-14)
त्वमेव शक्तस्तां लङ्कां सयोधां सहवाहनाम्। स्वबाहुबलमाश्रित्य विनाशयितुमोजसा ॥०३-१४९-१५॥
You alone are truly capable of destroying that Laṅkā, with all its warriors and vehicles, relying on your own strength and energy. (03-149-15)
न हि ते किञ्चिदप्राप्यं मारुतात्मज विद्यते। तव नैकस्य पर्याप्तो रावणः सगणो युधि ॥०३-१४९-१६॥
O son of the wind, indeed, there is nothing unattainable for you; even Ravana with his whole retinue is not a match for you alone in battle. (03-149-16)
एवमुक्तस्तु भीमेन हनूमान्प्लवगर्षभः। प्रत्युवाच ततो वाक्यं स्निग्धगम्भीरया गिरा ॥०३-१४९-१७॥
Thus, when addressed by Bhīma, Hanuman, the foremost of monkeys, replied with words in a gentle and deep voice. (03-149-17)
एवमेतन्महाबाहो यथा वदसि भारत। भीमसेन न पर्याप्तो ममासौ राक्षसाधमः ॥०३-१४९-१८॥
O mighty-armed one, it is exactly as you say, O Bhārata; Bhīmasena is not sufficient for me against that most wicked among the Rākṣasas. (03-149-18)
मया तु तस्मिन्निहते रावणे लोककण्टके। कीर्तिर्नश्येद्राघवस्य तत एतदुपेक्षितम् ॥०३-१४९-१९॥
But if I myself killed Rāvaṇa, the scourge of the world, then Rāghava's fame would perish; therefore this has been overlooked. (03-149-19)
तेन वीरेण हत्वा तु सगणं राक्षसाधिपम्। आनीता स्वपुरं सीता लोके कीर्तिश्च स्थापिता ॥०३-१४९-२०॥
By that hero, having slain the lord of the rākṣasas along with his attendants, Sītā was brought to his own city, and fame was established in the world. (03-149-20)
तद्गच्छ विपुलप्रज्ञ भ्रातुः प्रियहिते रतः। अरिष्टं क्षेममध्वानं वायुना परिरक्षितः ॥०३-१४९-२१॥
Therefore, go, O one of broad intellect, who delights in the welfare and good of your brother; may your journey be safe and secure, protected by Vāyu. (03-149-21)
एष पन्थाः कुरुश्रेष्ठ सौगन्धिकवनाय ते। द्रक्ष्यसे धनदोद्यानं रक्षितं यक्षराक्षसैः ॥०३-१४९-२२॥
O best of the Kurus, this is the path to the Saugandhika forest for you. You will see the garden of Kubera, protected by Yakṣas and Rākṣasas. (03-149-22)
न च ते तरसा कार्यः कुसुमावचयः स्वयम्। दैवतानि हि मान्यानि पुरुषेण विशेषतः ॥०३-१४९-२३॥
You should not personally pick flowers by force; the deities are indeed to be especially respected by a man. (03-149-23)
बलिहोमनमस्कारैर्मन्त्रैश्च भरतर्षभ। दैवतानि प्रसादं हि भक्त्या कुर्वन्ति भारत ॥०३-१४९-२४॥
O best of the Bharatas, the deities are indeed propitiated through offerings, sacrifices, salutations, and mantras performed with devotion, O descendant of Bharata. (03-149-24)
मा तात साहसं कार्षीः स्वधर्ममनुपालय। स्वधर्मस्थः परं धर्मं बुध्यस्वागमयस्व च ॥०३-१४९-२५॥
Do not, my dear, act rashly; follow your own duty. Remaining within your own duty, discern and understand the other duty as well. (03-149-25)
न हि धर्ममविज्ञाय वृद्धाननुपसेव्य च। धर्मो वै वेदितुं शक्यो बृहस्पतिसमैरपि ॥०३-१४९-२६॥
For dharma cannot be known without understanding it and without serving the elders; even those equal to Bṛhaspati cannot fully know dharma. (03-149-26)
अधर्मो यत्र धर्माख्यो धर्मश्चाधर्मसञ्ज्ञितः। विज्ञातव्यो विभागेन यत्र मुह्यन्त्यबुद्धयः ॥०३-१४९-२७॥
Where unrighteousness is called righteousness, and righteousness is designated as unrighteousness, it must be discerned by proper distinction, for in such situations the unwise become deluded. (03-149-27)
आचारसम्भवो धर्मो धर्माद्वेदाः समुत्थिताः। वेदैर्यज्ञाः समुत्पन्ना यज्ञैर्देवाः प्रतिष्ठिताः ॥०३-१४९-२८॥
Dharma arises from conduct; from dharma, the Vedas come forth; from the Vedas, sacrifices originate; and by sacrifices, the gods are established. (3-149-28)
वेदाचारविधानोक्तैर्यज्ञैर्धार्यन्ति देवताः। बृहस्पत्युशनोक्तैश्च नयैर्धार्यन्ति मानवाः ॥०३-१४९-२९॥
The gods are sustained by sacrifices prescribed by the ordinances and procedures of the Veda; humans are sustained by policies set forth by Bṛhaspati and Uśanas. (03-149-29)
पण्याकरवणिज्याभिः कृष्याथो योनिपोषणैः। वार्तया धार्यते सर्वं धर्मैरेतैर्द्विजातिभिः ॥०३-१४९-३०॥
Everything is maintained by the twice-born through these means of livelihood: trade in merchandise, mining, commerce, agriculture, and supporting living beings. (03-149-30)
त्रयी वार्ता दण्डनीतिस्तिस्रो विद्या विजानताम्। ताभिः सम्यक्प्रयुक्ताभिर्लोकयात्रा विधीयते ॥०३-१४९-३१॥
Worldly life is sustained by these three branches of knowledge—the Veda, commerce, and the science of polity—when they are properly applied by those who understand. (03-149-31)
सा चेद्धर्मक्रिया न स्यात्त्रयीधर्ममृते भुवि। दण्डनीतिमृते चापि निर्मर्यादमिदं भवेत् ॥०३-१४९-३२॥
If acts of dharma did not exist on earth apart from Vedic duties, and if there were no law and order, then this world would become lawless. (03-149-32)
वार्ताधर्मे ह्यवर्तन्त्यो विनश्येयुरिमाः प्रजाः। सुप्रवृत्तैस्त्रिभिर्ह्येतैर्धर्मैः सूयन्ति वै प्रजाः ॥०३-१४९-३३॥
If people do not follow the duty of agriculture and trade, they would surely perish; indeed, people are produced and sustained by these three well-practiced duties. (03-149-33)
द्विजानाममृतं धर्मो ह्येकश्चैवैकवर्णिकः। यज्ञाध्ययनदानानि त्रयः साधारणाः स्मृताः ॥०३-१४९-३४॥
For the twice-born, dharma is truly their immortality, and (dharma) belongs only to one caste; sacrifice, study, and gifts—these three are regarded as common to all. (03-149-34)
याजनाध्यापने चोभे ब्राह्मणानां प्रतिग्रहः। पालनं क्षत्रियाणां वै वैश्यधर्मश्च पोषणम् ॥०३-१४९-३५॥
Causing to perform sacrifice and teaching, as well as receiving gifts, are for Brāhmaṇas; protection is for Kṣatriyas, and nourishment is the duty of Vaiśyas. (03-149-35)
शुश्रूषा तु द्विजातीनां शूद्राणां धर्म उच्यते। भैक्षहोमव्रतैर्हीनास्तथैव गुरुवासिनाम् ॥०३-१४९-३६॥
Service to the twice-born is said to be the duty of Śūdras, and also for those residing with a teacher, excluding (duties such as) collecting alms, performing sacrificial offerings, or religious vows. (03-149-36)
क्षत्रधर्मोऽत्र कौन्तेय तव धर्माभिरक्षणम्। स्वधर्मं प्रतिपद्यस्व विनीतो नियतेन्द्रियः ॥०३-१४९-३७॥
Here, O son of Kuntī, your kṣatriya duty is the protection of righteousness. Embrace your own duty, disciplined and self-controlled. (03-149-37)
वृद्धैः संमन्त्र्य सद्भिश्च बुद्धिमद्भिः श्रुतान्वितैः। सुस्थितः शास्ति दण्डेन व्यसनी परिभूयते ॥०३-१४९-३८॥
After consulting with the aged, the virtuous, the wise and the learned, a well-established person governs with authority; but one given to vice is overpowered. (03-149-38)
निग्रहानुग्रहैः सम्यग्यदा राजा प्रवर्तते। तदा भवति लोकस्य मर्यादा सुव्यवस्थिता ॥०३-१४९-३९॥
When the king properly acts using punishments and favors, then the order of the people becomes well established. (03-149-39)
तस्माद्देशे च दुर्गे च शत्रुमित्रबलेषु च। नित्यं चारेण बोद्धव्यं स्थानं वृद्धिः क्षयस्तथा ॥०३-१४९-४०॥
Therefore, in the country, in the fortress, and in both enemy and ally forces, the position, increase, and decline should always be ascertained by a spy. (03-149-40)
राज्ञामुपायाश्चत्वारो बुद्धिमन्त्रः पराक्रमः। निग्रहानुग्रहौ चैव दाक्ष्यं तत्कार्यसाधनम् ॥०३-१४९-४१॥
For kings, the four means are wisdom and counsel, valor, restraint and favor; and skill is the means to accomplish that objective. (03-149-41)
साम्ना दानेन भेदेन दण्डेनोपेक्षणेन च। साधनीयानि कार्याणि समासव्यासयोगतः ॥०३-१४९-४२॥
Actions to be accomplished can be achieved by conciliation, giving, division, punishment, or disregard, whether through combination or separation. (03-149-42)
मन्त्रमूला नयाः सर्वे चाराश्च भरतर्षभ। सुमन्त्रितैर्नयैः सिद्धिस्तद्विदैः सह मन्त्रयेत् ॥०३-१४९-४३॥
O best of the Bharatas, all policies and the deployment of spies have their foundation in deliberation; one should always take counsel with those well-versed in such policies to ensure success. (03-149-43)
स्त्रिया मूढेन लुब्धेन बालेन लघुना तथा। न मन्त्रयेत गुह्यानि येषु चोन्मादलक्षणम् ॥०३-१४९-४४॥
One should not deliberate on secrets with a woman, a fool, a greedy person, a child, a frivolous person, or anyone who is characterized by madness. (03-149-44)
मन्त्रयेत्सह विद्वद्भिः शक्तैः कर्माणि कारयेत्। स्निग्धैश्च नीतिविन्यासान्मूर्खान्सर्वत्र वर्जयेत् ॥०३-१४९-४५॥
He should consult with the learned, assign tasks to the capable, arrange policies with the affectionate, and always avoid the foolish everywhere. (03-149-45)
धार्मिकान्धर्मकार्येषु अर्थकार्येषु पण्डितान्। स्त्रीषु क्लीबान्नियुञ्जीत क्रूरान्क्रूरेषु कर्मसु ॥०३-१४९-४६॥
One should employ the righteous in religious activities, the learned in matters of wealth, the impotent with women, and the cruel in cruel deeds. (03-149-46)
स्वेभ्यश्चैव परेभ्यश्च कार्याकार्यसमुद्भवा। बुद्धिः कर्मसु विज्ञेया रिपूणां च बलाबलम् ॥०३-१४९-४७॥
One should understand, regarding oneself and others, what should and should not be done in any undertaking, the discernment to be applied, and also the strengths and weaknesses of the enemies. (03-149-47)
बुद्ध्या सुप्रतिपन्नेषु कुर्यात्साधुपरिग्रहम्। निग्रहं चाप्यशिष्टेषु निर्मर्यादेषु कारयेत् ॥०३-१४९-४८॥
With discernment, one should bestow proper acceptance upon those who are well-conducted, and also should impose restraint upon those who are ill-behaved and lack all decorum. (03-149-48)
निग्रहे प्रग्रहे सम्यग्यदा राजा प्रवर्तते। तदा भवति लोकस्य मर्यादा सुव्यवस्थिता ॥०३-१४९-४९॥
When the king acts properly in both restraint and favoring, then the order of the people is well established. (03-149-49)
एष ते विहितः पार्थ घोरो धर्मो दुरन्वयः। तं स्वधर्मविभागेन विनयस्थोऽनुपालय ॥०३-१४९-५०॥
O Pārtha, this terrible duty, which is difficult to perform, is laid down for you. Abide in discipline and follow that, according to your allotted duty. (03-149-50)
तपोधर्मदमेज्याभिर्विप्रा यान्ति यथा दिवम्। दानातिथ्यक्रियाधर्मैर्यान्ति वैश्याश्च सद्गतिम् ॥०३-१४९-५१॥
Brāhmaṇas reach heaven by practicing austerity, righteousness, self-control, and sacrificial worship. Vaiśyas too attain the good path by performing duties of charity, hospitality, and rituals. (03-149-51)
क्षत्रं याति तथा स्वर्गं भुवि निग्रहपालनैः। सम्यक्प्रणीय दण्डं हि कामद्वेषविवर्जिताः ॥ अलुब्धा विगतक्रोधाः सतां यान्ति सलोकताम् ॥०३-१४९-५२॥
In this way, the kṣatriyas, by properly upholding restraint and protection, attain heaven on earth; by rightly administering punishment, being free from desire, hatred, greed, and anger, the virtuous attain companionship with the virtuous. (03-149-52)
