03.149
bhīma uvāca॥
Bhīma said.
pūrvarūpam-adṛṣṭvā te na yāsyāmi kathañcana। yadi te'ham-anugrāhyo darśaya ātmānam-ātmanā ॥03-149-1॥
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)
vaiśampāyana uvāca॥
Vaiśampāyana said.
evam uktas tu bhīmena smitaṃ kṛtvā plavaṅgamaḥ। tad rūpaṃ darśayām āsa yad vai sāgara-laṅghane ॥03-149-2॥
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)
bhrātuḥ priyam abhīpsan vai cakāra sumahad-vapuḥ। dehas tasya tato'tīva vardhaty āyāma-vistaraiḥ॥03-149-3॥
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)
tadrūpaṁ kadalīṣaṇḍaṁ chādayannamitadyutiḥ। gireścocchrayamāgamya tasthau tatra sa vānaraḥ ॥03-149-4॥
Assuming that form, the monkey of boundless brilliance, covering the banana grove, having reached the mountain's summit, stood there. (03-149-4)
samucchritamahākāyo dvitīya iva parvataḥ। tāmrekṣaṇas tīkṣṇadaṃṣṭro bhṛkuṭīkṛtalocanaḥ ॥ dīrghalāṅgūlam āvidhya diśo vyāpya sthitaḥ kapiḥ ॥03-149-5॥
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)
tadrūpaṃ mahadālakṣya bhrātuḥ kauravanandanaḥ। visismiye tadā bhīmo jahṛṣe ca punaḥ punaḥ॥03-149-6॥
Having seen that great form of his brother, the son of Kuru, Bhīma was amazed and again and again rejoiced. (03-149-6)
tamarkam iva tejobhiḥ sauvarṇam iva parvatam। pradīptam iva ca ākāśam dṛṣṭvā bhīmaḥ nyamīlayat ॥03-149-7॥
Seeing him—radiant like the sun, shining like a golden mountain, blazing like the sky—Bhīma closed his eyes. (03-149-7)
ābabhāṣe ca hanumānbhīmasenaṃ smayanniva। etāvad iha śaktas tvaṃ rūpaṃ draṣṭuṃ mamānagha॥03-149-8॥
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)
vardhe'haṃ cāpyato bhūyo yāvan me manasepsitam। bhīma śatruṣu cātyarthaṃ vardhate mūrtir ojasā ॥03-149-9॥
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)
tadadbhutaṃ mahāraudraṃ vindhyamandarasannibham। dṛṣṭvā hanūmato varṣma sambhrāntaḥ pavanātmajaḥ ॥03-149-10॥
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)
pratyuvāca tato bhīmaḥ samprahṛṣṭatanūruhaḥ। kṛtāñjaliradīnātmā hanūmantam avasthitam ॥03-149-11॥
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)
dṛṣṭaṃ pramāṇaṃ vipulaṃ śarīrasyāsya te vibho। saṃharasva mahāvīrya svayamātmānamātmanā ॥03-149-12॥
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)
na hi śaknomi tvāṃ draṣṭuṃ divākaram ivoditam. aprameyam anādhṛṣyaṃ mainākam iva parvatam ॥03-149-13॥
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)
vismayaś caiva me vīra sumahān manaso 'dya vai। yad rāmas tvayi pārśvasthe svayaṃ rāvaṇam abhyagāt॥03-149-14॥
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)
tvam eva śaktas tāṃ laṅkāṃ sayodhāṃ sahavāhanām। svabāhubalam āśritya vināśayitum ojasā ॥03-149-15॥
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)
na hi te kiñcid-aprāpyaṃ mārutātmaja vidyate. tava naikasya paryāpto rāvaṇaḥ sagaṇo yudhi ॥03-149-16॥
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)
evam uktas tu bhīmena hanūmān plavagarṣabhaḥ। pratyuvāca tato vākyaṃ snigdhagambhīrayā girā ॥03-149-17॥
Thus, when addressed by Bhīma, Hanuman, the foremost of monkeys, replied with words in a gentle and deep voice. (03-149-17)
evam etan mahābāho yathā vadasi bhārata। bhīmasena na paryāptaḥ mamā'sau rākṣasādhamaḥ ॥03-149-18॥
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)
mayā tu tasminnihate rāvaṇe loka-kaṇṭake। kīrtir naśyed rāghavasya tata etad upekṣitam ॥03-149-19॥
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)
tena vīreṇa hatvā tu sagaṇaṃ rākṣasādhipam। ānītā svapuraṃ sītā loke kīrtiśca sthāpitā ॥03-149-20॥
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)
tadgaccha vipulaprajña bhrātuḥ priyahite rataḥ। ariṣṭaṃ kṣemamadhvānaṃ vāyunā parirakṣitaḥ॥03-149-21॥
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)
eṣa panthāḥ kuruśreṣṭha saugandhikavanāya te। drakṣyase dhanadodyānaṃ rakṣitaṃ yakṣarākṣasaiḥ॥03-149-22॥
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)
na ca te tarasā kāryaḥ kusumācayaḥ svayam। daivatāni hi mānyāni puruṣeṇa viśeṣataḥ ॥03-149-23॥
You should not personally pick flowers by force; the deities are indeed to be especially respected by a man. (03-149-23)
balihomanamaskārairmantraiś ca bharatarṣabha। daivatāni prasādaṃ hi bhaktyā kurvanti bhārata॥03-149-24॥
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)
mā tāta sāhasaṃ karṣīḥ svadharmam anupālaya। svadharmasthaḥ paraṃ dharmaṃ budhyasvāgamayasva ca ॥03-149-25॥
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)
na hi dharmam avijñāya vṛddhān anupasevya ca। dharmo vai vedituṃ śakyo bṛhaspati-samair api॥03-149-26॥
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)
adharmo yatra dharmākhyo dharmaś cādharmasañjñitaḥ। vijñātavyo vibhāgena yatra muhyanty abuddhayaḥ॥03-149-27॥
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)
ācārasambhavo dharmo dharmādvedāḥ samutthitāḥ। vedairyajñāḥ samutpannā yajñairdevāḥ pratiṣṭhitāḥ॥03-149-28॥
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)
vedācāravidhānoktairyajñairdhāryanti devatāḥ। bṛhaspatyuśanoktaiśca nayairdhāryanti mānavāḥ॥03-149-29॥
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)
paṇyākaravaṇijyābhiḥ kṛṣyātho yonipoṣaṇaiḥ। vārtayā dhāryate sarvaṃ dharmairetair dvijātibhiḥ॥03-149-30॥
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)
trayī vārtā daṇḍanītis tisro vidyā vijānatām. tābhiḥ samyak-prayuktābhir lokayātrā vidhīyate ॥03-149-31॥
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)
sā ced dharma-kriyā na syāt trayī-dharma-mṛte bhuvi. daṇḍa-nīti-mṛte ca api nir-maryādam idaṃ bhavet ॥03-149-32॥
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)
vārtā-dharme hy avartantyo vinaśyeyur imāḥ prajāḥ. supravṛttais tribhir hy etair dharmaiḥ sūyanti vai prajāḥ ॥03-149-33॥
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)
dvijānām amṛtaṃ dharmo hy ekaś caivaika varṇikaḥ। yajñādhyayana dānāni trayaḥ sāmānyāḥ smṛtāḥ॥03-149-34॥
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)
yājanādhyāpane cobhe brāhmaṇānāṃ pratigrahaḥ। pālanaṃ kṣatriyāṇāṃ vai vaiśyadharmaś ca poṣaṇam ॥03-149-35॥
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)
śuśrūṣā tu dvijātināṃ śūdrāṇāṃ dharma ucyate। bhaikṣa-homa-vrataiḥ hīnāḥ tathaiva guru-vāsinām॥03-149-36॥
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)
kṣatradharmo'tra kaunteya tava dharmābhirakṣaṇam। svadharmaṃ pratipadyasva vinīto niyatendriyaḥ ॥03-149-37॥
Here, O son of Kuntī, your kṣatriya duty is the protection of righteousness. Embrace your own duty, disciplined and self-controlled. (03-149-37)
vṛddhaiḥ sanmantrya sadbhiś ca buddhimadbhiḥ śrutānvitaiḥ। susthitaḥ śāsti daṇḍena vyasanī paribhūyate॥03-149-38॥
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)
nigrahānugrahaiḥ samyag yadā rājā pravartate। tadā bhavati lokasya maryādā suvyavasthitā॥03-149-39॥
When the king properly acts using punishments and favors, then the order of the people becomes well established. (03-149-39)
tasmād deśe ca durge ca śatru-mitra-baleṣu ca। nityaṃ cāreṇa boddhavyaṃ sthānaṃ vṛddhiḥ kṣayas tathā ॥03-149-40॥
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)
rājñām upāyāś catvāro buddhi-mantraḥ parākramaḥ। nigraha-anugrahau ca eva dākṣyaṃ tat kārya-sādhanam ॥03-149-41॥
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)
sāmnā dānena bhedena daṇḍenāpekṣaṇena ca। sādhanīyāni kāryāṇi samāsavyāsayogataḥ॥03-149-42॥
Actions to be accomplished can be achieved by conciliation, giving, division, punishment, or disregard, whether through combination or separation. (03-149-42)
mantramūlā nayāḥ sarve cārāś ca bharatarṣabha। sumantritair nayaiḥ siddhis tadvidaiḥ saha mantrayet ॥03-149-43॥
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)
striyā mūḍhena lubdhena bālena laghunā tathā। na mantrayeta guhyāni yeṣu conmādalakṣaṇam॥03-149-44॥
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)
mantrayetsaḥa vidvadbhiḥ śaktaiḥ karmāṇi kārayet. snigdhaiśca nītivinyāsān mūrkhān sarvatra varjayet ॥03-149-45॥
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)
dhārmikān dharmakāryeṣu arthakāryeṣu paṇḍitān। strīṣu klībān niyuñjīta krūrān krūreṣu karmeshu ॥03-149-46॥
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)
svebhyaś caiva parebhyaś ca kāryākārya-samudbhavā । buddhiḥ karmasu vijñeyā ripūṇāṃ ca balābalam ॥03-149-47॥
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)
buddhyā supratipanneṣu kuryātsādhuparigraham। nigrahaṃ cāpyaśiṣṭeṣu nirmaryādeṣu kārayet ॥03-149-48॥
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)
nigrahe pragrahe samyag yadā rājā pravartate। tadā bhavati lokasya maryādā suvyavasthitā ॥03-149-49॥
When the king acts properly in both restraint and favoring, then the order of the people is well established. (03-149-49)
eṣa te vihitaḥ pārtha ghorā dharmo duranvayaḥ। taṃ svadharma-vibhāgena vinaya-stho'nupālaya ॥03-149-50॥
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)
tapodharmadamejyābhirviprā yānti yathā divam। dānātithyakriyādharmairyānti vaiśyāśca sadgatim ॥03-149-51॥
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)
kṣatraṃ yāti tathā svargaṃ bhuvi nigraha-pālanaiḥ। samyak-praṇīya daṇḍaṃ hi kāma-dveṣa-vivarjitāḥ॥ alubdhā vigata-krodhāḥ satāṃ yānti salokatām॥03-149-52॥
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)
