उपपन्नश् चिरस्याद्य भक्षो मम मनःप्रियः ॥
स्नेहस्रवान् प्रस्रवति जिह्वा पर्येति मे मुखम् ॥
अष्टौ दंष्ट्राः सुतीक्ष्णाग्राश् चिरस्यापातदुःसहाः ॥
देहेषु मज्जयिष्यामि स्निग्धेषु पिशितेषु च ॥
आक्रम्य मानुषं कण्ठम् आच्छिद्य धमनीम् अपि ॥
उष्णं नवं प्रपास्यामि फेनिलं रुधिरं बहु ॥
गच्छ जानीहि के त्व् एते शेरते वनम् आश्रिताः ॥
मानुषो बलवान् गन्धो घ्राणं तर्पयतीव मे ॥
हत्वैतान् मानुषान् सर्वान् आनयस्व ममान्तिकम् ॥
अस्मद्विषयसुप्तेभ्यो नैतेभ्यो भयम् अस्ति ते ॥
एषां मांसानि संस्कृत्य मानुषाणां यथेष्टतः ॥
भक्षयिष्याव सहितौ कुरु तूर्णं वचो मम ॥
upapannaś cirasyādya bhakṣo mama manaḥpriyaḥ ||
snehasravān prasravati jihvā paryeti me mukham ||
aṣṭau daṃṣṭrāḥ sutīkṣṇāgrāś cirasyāpātaduḥsahāḥ ||
deheṣu majjayiṣyāmi snigdheṣu piśiteṣu ca ||
ākramya mānuṣaṃ kaṇṭham ācchidya dhamanīm api ||
uṣṇaṃ navaṃ prapāsyāmi phenilaṃ rudhiraṃ bahu ||
gaccha jānīhi ke tv ete śerate vanam āśritāḥ ||
mānuṣo balavān gandho ghrāṇaṃ tarpayatīva me ||
hatvaitān mānuṣān sarvān ānayasva mamāntikam ||
asmadviṣayasuptebhyo naitebhyo bhayam asti te ||
eṣāṃ māṃsāni saṃskṛtya mānuṣāṇāṃ yatheṣṭataḥ ||
bhakṣayiṣyāva sahitau kuru tūrṇaṃ vaco mama ||
Hidimba said: 'Here now, after a long while, has come food dear to my heart; saliva flows, my tongue licks around my mouth. I will sink my eight sharp-pointed fangs into these bodies, into their soft flesh; pressing upon a human throat and severing the vein, I will drink my fill of hot, fresh, foaming blood. Go, find out who these are, sleeping, sheltered in the forest; the strong human scent satiates my sense of smell. Having killed all these people, bring them to me; from those sleeping in our domain you have nothing to fear. Having prepared their flesh as we please, let us eat together; carry out my word quickly.'
5c4cee9f609d · 发布于 2026年7月12日 17:03:09 UTC
可用语言RUEN用方向键翻颂
Here the man-eater's speech reveals the full ugliness of unbridled lust. Telling is the fact that Hidimba knows neither pity nor shame: for him people are merely 'food,' and he relishes the thought of killing them. Here is tamas at its extreme: a being living by appetite alone, for whom others are only a means of satisfying craving. Telling too is that he sends his own sister to kill, sensing in her not the slightest trace of any other feeling: evil assumes in others only its own likeness. Thus scripture reveals the abyss of predatory nature — so that what follows may stand out all the more strikingly: the rakshasa sister, sent to kill, will herself turn to love and dharma, and the lower nature will prove capable of transformation.