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Shloka 10

Hanūmān’s Embrace, Counsel, and Promise to Amplify Bhīma’s Battle-Roar

Gandhamādana Continuation

भीम उवाच युगसंख्यां समाचक्ष्व आचारं च युगे युगे । धर्मकामार्थभावांश्ष कर्मवीर्ये भवाभवौ,भीमसेनने कहा--कपिप्रवर! आप मुझे युगोंकी संख्या बताइये और प्रत्येक युगमें जो आचार, धर्म, अर्थ एवं कामके तत्त्व, शुभाशुभ कर्म, उन कर्मोकी शक्ति तथा उत्पत्ति और विनाशादि भाव होते हैं, उनका भी वर्णन कीजिये

bhīma uvāca yuga-saṅkhyāṃ samācakṣva ācāraṃ ca yuge yuge | dharma-kāma-artha-bhāvāṃś ca karma-vīrye bhavābhavau ||

Bhima said: “O foremost of monkeys, tell me the number and sequence of the world-ages, and the proper conduct that prevails in each age. Also explain the prevailing dispositions toward dharma, artha, and kāma; the auspicious and inauspicious deeds, the potency of those deeds, and the processes by which beings and conditions arise and pass away.”

भीमःBhima
भीमः:
Karta
TypeNoun
Rootभीम
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect (Paroksha), Third, Singular, Parasmaipada
युग-संख्याम्the number of yugas
युग-संख्याम्:
Karma
TypeNoun
Rootसङ्ख्या
FormFeminine, Accusative, Singular
समाचक्ष्वtell / explain
समाचक्ष्व:
TypeVerb
Rootचक्ष्
FormImperative, Second, Singular, Atmanepada
आचारम्conduct, practice
आचारम्:
Karma
TypeNoun
Rootआचार
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
युगेin (each) yuga
युगे:
Adhikarana
TypeNoun
Rootयुग
FormNeuter, Locative, Singular
युगेin (every) yuga
युगे:
Adhikarana
TypeNoun
Rootयुग
FormNeuter, Locative, Singular
धर्म-काम-अर्थ-भावान्the states/aspects of dharma, kama, and artha
धर्म-काम-अर्थ-भावान्:
Karma
TypeNoun
Rootभाव
FormMasculine, Accusative, Plural
कर्म-वीर्येin the potency of actions (karmas)
कर्म-वीर्ये:
Adhikarana
TypeNoun
Rootवीर्य
FormNeuter, Locative, Singular
भव-अभवौarising and ceasing; existence and non-existence
भव-अभवौ:
Karma
TypeNoun
Rootभव
FormMasculine, Accusative, Dual

भीम उवाच

B
Bhima (Bhimasena)
K
Kapi-pravara (foremost of monkeys)

Educational Q&A

The verse frames an ethical-cosmological inquiry: moral conduct (ācāra) and the balance of dharma, artha, and kāma are not abstract but understood in relation to time (yugas) and karmic causality—how actions gain efficacy and lead to arising and passing away of conditions.

Bhima addresses a revered monkey-figure (kapi-pravara) and requests a systematic explanation of the yugas and the norms and moral dynamics characteristic of each age, including how good and bad actions operate and how creation and dissolution are understood.