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Shloka 36

बकवधोत्तर-प्रशमनम् | Post-slaying Stabilization after Baka’s Death

गच्छ वा तिष्ठ वा भद्रे यद्‌ वापीच्छसि तत्‌ कुरु । तं वा प्रेषय तन्वज्धि भ्रातरं पुरुषादकम्‌,अतः भद्रे! तुम जाओ या रहो; अथवा तुम्हारी जैसी इच्छा हो, वही करो। तन्‍्वंगि! अथवा यदि तुम चाहो तो अपने नरमांसभक्षी भाईको ही भेज दो

gaccha vā tiṣṭha vā bhadre yad vāpy icchasi tat kuru | taṃ vā preṣaya tanvaṅgi bhrātaraṃ puruṣādakam ||

Bhīmasena said: “Go, or stay, fair lady—do whatever you wish. Or else, slender-limbed one, send that brother of yours, the man-eater.”

गच्छgo
गच्छ:
TypeVerb
Rootगम्
FormLoṭ (imperative), 2, singular, Parasmaipada
वाor
वा:
TypeIndeclinable
Rootवा
तिष्ठstand/stay
तिष्ठ:
TypeVerb
Rootस्था
FormLoṭ (imperative), 2, singular, Parasmaipada
वाor
वा:
TypeIndeclinable
Rootवा
भद्रेO auspicious lady / O good one
भद्रे:
TypeNoun
Rootभद्र
Formfeminine, vocative, singular
यत्whatever (that which)
यत्:
Karma
TypePronoun
Rootयद्
Formneuter, nominative/accusative, singular
वाor
वा:
TypeIndeclinable
Rootवा
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
इच्छसिyou desire/wish
इच्छसि:
TypeVerb
Rootइष्
FormLaṭ (present indicative), 2, singular, Parasmaipada
तत्that
तत्:
Karma
TypePronoun
Rootतद्
Formneuter, nominative/accusative, singular
कुरुdo
कुरु:
TypeVerb
Rootकृ
FormLoṭ (imperative), 2, singular, Parasmaipada
तम्him
तम्:
Karma
TypePronoun
Rootतद्
Formmasculine, accusative, singular
वाor
वा:
TypeIndeclinable
Rootवा
प्रेषयsend
प्रेषय:
TypeVerb
Rootप्र-इष्
FormLoṭ (imperative), 2, singular, Parasmaipada
तन्वङ्गिO slender-limbed one
तन्वङ्गि:
TypeNoun
Rootतनु-अङ्गी
Formfeminine, vocative, singular
भ्रातरम्brother
भ्रातरम्:
Karma
TypeNoun
Rootभ्रातृ
Formmasculine, accusative, singular
पुरुषादकम्man-eating
पुरुषादकम्:
TypeAdjective
Rootपुरुष-अदक
Formmasculine, accusative, singular

भीमसेन उवाच

B
Bhīmasena
T
the addressed woman (bhadre/tanvaṅgi)
H
her brother (puruṣādaka, ‘man-eater’)

Educational Q&A

The verse underscores moral agency: one should not submit to threats rooted in cruelty. By telling her to do as she wishes—or to send her ‘man-eater’ brother—Bhīma exposes the unethical basis of coercion and places accountability on those who enable violence.

Bhīmasena addresses a woman who is connected to a dangerous ‘man-eater’ (her brother). He dismisses attempts to pressure him and challenges her to act as she chooses, even daring her to send the cannibal brother—signaling Bhīma’s readiness to confront the threat and his refusal to compromise with adharma.