न हीयं स्ववशा बाला कामयत्य् अद्य माम् इह ॥
चोदितैषा ह्य् अनङ्गेन शरीरान्तरचारिणा ॥
भगिनी तव दुर्बुद्धे राक्षसानां यशोहर ॥
त्वन्नियोगेन चैवेयं रूपं मम समीक्ष्य च ॥
कामयत्य् अद्य मां भीरुर् नैषा दूषयते कुलम् ॥
अनङ्गेन कृते दोषे नेमां त्वम् इह राक्षस ॥
मयि तिष्ठति दुष्टात्मन् न स्त्रियं हन्तुम् अर्हसि ॥
na hīyaṃ svavaśā bālā kāmayaty adya mām iha ||
coditaiṣā hy anaṅgena śarīrāntaracāriṇā ||
bhaginī tava durbuddhe rākṣasānāṃ yaśohara ||
tvanniyogena caiveyaṃ rūpaṃ mama samīkṣya ca ||
kāmayaty adya māṃ bhīrur naiṣā dūṣayate kulam ||
anaṅgena kṛte doṣe nemāṃ tvam iha rākṣasa ||
mayi tiṣṭhati duṣṭātman na striyaṃ hantum arhasi ||
"For not of her own will does this maiden desire me here today: she has been stirred by Ananga, who wanders within bodies — your sister, o evil-minded one, robber of the glory of rakshasas. And by your own command, and having seen my form, the timid one desires me now — she does not stain her lineage. When the fault is wrought by Ananga, do not destroy her, o rakshasa; while I stand, o evil-souled one, you must not kill a woman."
f65dd589e784 · 发布于 2026年7月12日 17:09:57 UTC
可用语言RUEN用方向键翻颂
Here Bhima acts as advocate for the innocent, examining the very substance of guilt. Telling is the distinction he draws: desire visited the maiden not through her own malice, but from Ananga — Kama, "who wanders within bodies"; where there is no evil will, there is no fault. Herein lies the subtlety of dharma: a transgression free of intent and malicious purpose is not equal to a crime; it is the heart that must be judged, not the deed alone. Telling too is that Bhima lifts from the maiden the reproach of defiling her lineage: love directed toward one worthy is no disgrace. Thus scripture reveals a merciful justice, one that weighs motive rather than condemning by the outward form of the act; and Bhima, in defending her who has come to love him, defends the very law of justice.