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天城文

एवम् एतन् महाबाहो यथा वदसि भारत ॥
भीमसेन न पर्याप्तो ममासौ राक्षसाधमः ॥
मया तु तस्मिन् निहते रावणे लोककण्टके ॥
कीर्तिर् नश्येद् राघवस्य तत एतद् उपेक्षितम् ॥
तेन वीरेण हत्वा तु सगणं राक्षसाधिपम् ॥
आनीता स्वपुरं सीता लोके कीर्तिश् च स्थापिता ॥
तद् गच्छ विपुलप्रज्ञ भ्रातुः प्रियहिते रतः ॥
अरिष्टं क्षेमम् अध्वानं वायुना परिरक्षितः ॥
एष पन्थाः कुरुश्रेष्ठ सौगन्धिकवनाय ते ॥
द्रक्ष्यसे धनदोद्यानं रक्षितं यक्षराक्षसैः ॥
न च ते तरसा कार्यः कुसुमावचयः स्वयम् ॥
दैवतानि हि मान्यानि पुरुषेण विशेषतः ॥
बलिहोमनमस्कारैर् मन्त्रैश् च भरतर्षभ ॥
दैवतानि प्रसादं हि भक्त्या कुर्वन्ति भारत ॥
मा तात साहसं कार्षीः स्वधर्मम् अनुपालय ॥
स्वधर्मस्थः परं धर्मं बुध्यस्वागमयस्व च ॥
न हि धर्मम् अविज्ञाय वृद्धान् अनुपसेव्य च ॥
धर्मो वै वेदितुं शक्यो बृहस्पतिसमैर् अपि ॥
अधर्मो यत्र धर्माख्यो धर्मश् चाधर्मसंज्ञितः ॥
विज्ञातव्यो विभागेन यत्र मुह्यन्त्य् अबुद्धयः ॥
आचारसंभवो धर्मो धर्माद् वेदाः समुत्थिताः ॥
वेदैर् यज्ञाः समुत्पन्ना यज्ञैर् देवाः प्रतिष्ठिताः ॥
वेदाचारविधानोक्तैर् यज्ञैर् धार्यन्ति देवताः ॥
बृहस्पत्युशनोक्तैश् च नयैर् धार्यन्ति मानवाः ॥
पण्याकरवणिज्याभिः कृष्याथो योनिपोषणैः ॥
वार्तया धार्यते सर्वं धर्मैर् एतैर् द्विजातिभिः ॥
त्रयी वार्ता दण्डनीतिस् तिस्रो विद्या विजानताम् ॥
ताभिः सम्यक्प्रयुक्ताभिर् लोकयात्रा विधीयते ॥

转写 (IAST)

evam etan mahābāho yathā vadasi bhārata ||
bhīmasena na paryāpto mamāsau rākṣasādhamaḥ ||
mayā tu tasmin nihate rāvaṇe lokakaṇṭake ||
kīrtir naśyed rāghavasya tata etad upekṣitam ||
tena vīreṇa hatvā tu sagaṇaṃ rākṣasādhipam ||
ānītā svapuraṃ sītā loke kīrtiś ca sthāpitā ||
tad gaccha vipulaprajña bhrātuḥ priyahite rataḥ ||
ariṣṭaṃ kṣemam adhvānaṃ vāyunā parirakṣitaḥ ||
eṣa panthāḥ kuruśreṣṭha saugandhikavanāya te ||
drakṣyase dhanadodyānaṃ rakṣitaṃ yakṣarākṣasaiḥ ||
na ca te tarasā kāryaḥ kusumāvacayaḥ svayam ||
daivatāni hi mānyāni puruṣeṇa viśeṣataḥ ||
balihomanamaskārair mantraiś ca bharatarṣabha ||
daivatāni prasādaṃ hi bhaktyā kurvanti bhārata ||
mā tāta sāhasaṃ kārṣīḥ svadharmam anupālaya ||
svadharmasthaḥ paraṃ dharmaṃ budhyasvāgamayasva ca ||
na hi dharmam avijñāya vṛddhān anupasevya ca ||
dharmo vai vedituṃ śakyo bṛhaspatisamair api ||
adharmo yatra dharmākhyo dharmaś cādharmasaṃjñitaḥ ||
vijñātavyo vibhāgena yatra muhyanty abuddhayaḥ ||
ācārasaṃbhavo dharmo dharmād vedāḥ samutthitāḥ ||
vedair yajñāḥ samutpannā yajñair devāḥ pratiṣṭhitāḥ ||
vedācāravidhānoktair yajñair dhāryanti devatāḥ ||
bṛhaspatyuśanoktaiś ca nayair dhāryanti mānavāḥ ||
paṇyākaravaṇijyābhiḥ kṛṣyātho yonipoṣaṇaiḥ ||
vārtayā dhāryate sarvaṃ dharmair etair dvijātibhiḥ ||
trayī vārtā daṇḍanītis tisro vidyā vijānatām ||
tābhiḥ samyakprayuktābhir lokayātrā vidhīyate ||

逐字释义

梵语IAST释义

एवम् एतन् महाबाहो यथा वदसि भारत ॥ भीमसेन न पर्याप्तो ममासौ राक्षसाधमः ॥ मया तु तस्मिन् निहते रावणे लोककण्टके ॥ कीर्तिर् नश्येद् राघवस्य तत एतद् उपेक्षितम् ॥ तेन वीरेण हत्वा तु सगणं राक्षसाधिपम् ॥ आनीता स्वपुरं सीता लोके कीर्तिश् च स्थापिता ॥ तद् गच्छ विपुलप्रज्ञ भ्रातुः प्रियहिते रतः ॥ अरिष्टं क्षेमम् अध्वानं वायुना परिरक्षितः ॥ एष पन्थाः कुरुश्रेष्ठ सौगन्धिकवनाय ते ॥ द्रक्ष्यसे धनदोद्यानं रक्षितं यक्षराक्षसैः ॥ न च ते तरसा कार्यः कुसुमावचयः स्वयम् ॥ दैवतानि हि मान्यानि पुरुषेण विशेषतः ॥ बलिहोमनमस्कारैर् मन्त्रैश् च भरतर्षभ ॥ दैवतानि प्रसादं हि भक्त्या कुर्वन्ति भारत ॥ मा तात साहसं कार्षीः स्वधर्मम् अनुपालय ॥ स्वधर्मस्थः परं धर्मं बुध्यस्वागमयस्व च ॥ न हि धर्मम् अविज्ञाय वृद्धान् अनुपसेव्य च ॥ धर्मो वै वेदितुं शक्यो बृहस्पतिसमैर् अपि ॥ अधर्मो यत्र धर्माख्यो धर्मश् चाधर्मसंज्ञितः ॥ विज्ञातव्यो विभागेन यत्र मुह्यन्त्य् अबुद्धयः ॥ आचारसंभवो धर्मो धर्माद् वेदाः समुत्थिताः ॥ वेदैर् यज्ञाः समुत्पन्ना यज्ञैर् देवाः प्रतिष्ठिताः ॥ वेदाचारविधानोक्तैर् यज्ञैर् धार्यन्ति देवताः ॥ बृहस्पत्युशनोक्तैश् च नयैर् धार्यन्ति मानवाः ॥ पण्याकरवणिज्याभिः कृष्याथो योनिपोषणैः ॥ वार्तया धार्यते सर्वं धर्मैर् एतैर् द्विजातिभिः ॥ त्रयी वार्ता दण्डनीतिस् तिस्रो विद्या विजानताम् ॥ ताभिः सम्यक्प्रयुक्ताभिर् लोकयात्रा विधीयते ॥evam etan mahābāho yathā vadasi bhārata || bhīmasena na paryāpto mamāsau rākṣasādhamaḥ || mayā tu tasmin nihate rāvaṇe lokakaṇṭake || kīrtir naśyed rāghavasya tata etad upekṣitam || tena vīreṇa hatvā tu sagaṇaṃ rākṣasādhipam || ānītā svapuraṃ sītā loke kīrtiś ca sthāpitā || tad gaccha vipulaprajña bhrātuḥ priyahite rataḥ || ariṣṭaṃ kṣemam adhvānaṃ vāyunā parirakṣitaḥ || eṣa panthāḥ kuruśreṣṭha saugandhikavanāya te || drakṣyase dhanadodyānaṃ rakṣitaṃ yakṣarākṣasaiḥ || na ca te tarasā kāryaḥ kusumāvacayaḥ svayam || daivatāni hi mānyāni puruṣeṇa viśeṣataḥ || balihomanamaskārair mantraiś ca bharatarṣabha || daivatāni prasādaṃ hi bhaktyā kurvanti bhārata || mā tāta sāhasaṃ kārṣīḥ svadharmam anupālaya || svadharmasthaḥ paraṃ dharmaṃ budhyasvāgamayasva ca || na hi dharmam avijñāya vṛddhān anupasevya ca || dharmo vai vedituṃ śakyo bṛhaspatisamair api || adharmo yatra dharmākhyo dharmaś cādharmasaṃjñitaḥ || vijñātavyo vibhāgena yatra muhyanty abuddhayaḥ || ācārasaṃbhavo dharmo dharmād vedāḥ samutthitāḥ || vedair yajñāḥ samutpannā yajñair devāḥ pratiṣṭhitāḥ || vedācāravidhānoktair yajñair dhāryanti devatāḥ || bṛhaspatyuśanoktaiś ca nayair dhāryanti mānavāḥ || paṇyākaravaṇijyābhiḥ kṛṣyātho yonipoṣaṇaiḥ || vārtayā dhāryate sarvaṃ dharmair etair dvijātibhiḥ || trayī vārtā daṇḍanītis tisro vidyā vijānatām || tābhiḥ samyakprayuktābhir lokayātrā vidhīyate ||Hanuman tells Bhima to go, rejoicing in his brother's welfare, protected by Vayu, along a safe path; this is the road to the forest of the saugandhika flowers, where he will see the garden of Dhanada, guarded by yakshas and rakshasas; he should not pluck the flowers himself by force, for the gods are especially venerable to man, and offerings, oblations, obeisance, mantras and devotion win their grace; he should not act rashly, but keep to his own dharma, and standing within it, understand and attain the higher dharma; dharma cannot be known without understanding it and without serving one's elders, even those equal to Brihaspati; where adharma is called dharma and dharma is called adharma, one must discern by careful division, for the unwise go astray there; dharma arises from conduct (achara), from dharma the Vedas arose, from the Vedas came sacrifices, and by sacrifices the gods were established; the gods are sustained by sacrifices established through Vedic conduct, while men are sustained by the political methods of Brihaspati and Ushanas; trade, mining, commerce, agriculture and the raising of offspring — that is, livelihood (varta) — sustain everything through these duties of the twice-born; the three sciences — the three Vedas, livelihood, and the rule of punishment — when rightly applied, set the course of the world in order; without the dharmic practice of the three Vedas and without the policy of punishment, the earth would become boundless; if people did not act within the dharma of livelihood, they would perish, but thanks to these three well-functioning duties, beings are born.

译文

'Go, O wise one, rejoicing in your brother's welfare. May your path be whole and safe, guarded by Vayu. This is your road, best of the Kurus, to the forest of the saugandhika flowers; you will see the garden of Dhanada, guarded by yakshas and rakshasas. But you should not pluck the flowers yourself by force. The gods are especially worthy of honor from a man. Through offerings, oblations, obeisance and mantras, O best of the Bharatas, the gods grant their grace in response to devotion, Bharata. Do not act rashly, child; uphold your own dharma. Standing firm in your own dharma, come to understand and attain the higher dharma. For dharma cannot be known without understanding it and without serving one's elders, even by those equal to Brihaspati. Where adharma is called dharma, and dharma is given the name of adharma, one must discern by careful distinction: there the unwise go astray. Dharma arises from conduct (achara); from dharma the Vedas arose; from the Vedas sacrifices arose; by sacrifices the gods were established. The gods are sustained by sacrifices prescribed through Vedic conduct; men are sustained by the methods of statecraft set forth by Brihaspati and Ushanas. Through trade, mining, commerce, agriculture and the raising of offspring — that is, through livelihood (varta) — everything is sustained through these duties of the twice-born. The three Vedas, livelihood, and the rule of punishment are the three sciences for those who understand; when rightly applied, the course of the world is set in order. If there were no dharmic practice of the three Vedas on earth, and no policy of punishment, all this would become boundless. If men did not act within the dharma of livelihood, these creatures would perish; but through these three well-functioning duties, creatures are born.'

注释

Hanuman does not merely point the way to the flowers; he turns Bhima back toward the order of the world. Strength must enter even Kubera's garden through reverence, not through seizure.

版本

833db0b7bb73 · 发布于 2026年7月16日 17:12:44 UTC

可用语言RUEN