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Shloka 59

Virāṭa-parva Adhyāya 33 — Kuru Cattle-Raid and Matsya Mobilization (भूमिंजय-प्रेरणा)

भीम उवाच जीवितु चेच्छसे मूढ हेतुं मे गदत: शृणु । दासोस्मीति त्वया वाच्यं संसत्सु च सभासु च,भीमसेनने कहा--मूर्ख! यदि तू जीवित रहना चाहता है, तो उसका उपाय बताता हूँ; मेरी बात सुन। तुझे संसदों और सभाओंमें जाकर सदा यही कहना होगा कि “मैं राजा विराटका दास हूँ"

bhīma uvāca jīvituṁ cecchase mūḍha hetuṁ me gadataḥ śṛṇu | dāso'smīti tvayā vācyaṁ saṁsatsu ca sabhāsu ca ||

ഭീമൻ പറഞ്ഞു— മൂഢാ! ജീവിക്കണമെന്നുണ്ടെങ്കിൽ ഞാൻ പറയുന്നതു കേൾക്കുക. സഭകളിലും പൊതുസമ്മേളനങ്ങളിലും നീ എപ്പോഴും ‘ഞാൻ ദാസൻ’ എന്നു പ്രഖ്യാപിക്കണം.

भीमःBhima
भीमः:
Karta
TypeNoun
Rootभीम
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
जीवितुम्to live
जीवितुम्:
TypeVerb
Rootजीव्
FormInfinitive (Tumun)
चेत्if
चेत्:
TypeIndeclinable
Rootचेत्
इच्छसेyou desire
इच्छसे:
TypeVerb
Rootइष्
FormPresent, Second, Singular, Atmanepada
मूढO fool
मूढ:
TypeAdjective
Rootमूढ
FormMasculine, Vocative, Singular
हेतुम्means, method
हेतुम्:
Karma
TypeNoun
Rootहेतु
FormMasculine, Accusative, Singular
मेmy
मे:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
गदतःof (me) speaking
गदतः:
TypeVerb
Rootगदत्
FormPresent active participle (Shatr̥), Masculine, Genitive, Singular
शृणुlisten
शृणु:
TypeVerb
Rootश्रु
FormImperative, Second, Singular, Parasmaipada
दासःa servant
दासः:
TypeNoun
Rootदास
FormMasculine, Nominative, Singular
अस्मिI am
अस्मि:
TypeVerb
Rootअस्
FormPresent, First, Singular, Parasmaipada
इतिthus, '...'
इति:
TypeIndeclinable
Rootइति
त्वयाby you
त्वया:
Karana
TypePronoun
Rootयुष्मद्
FormInstrumental, Singular
वाच्यम्must be said
वाच्यम्:
TypeVerb
Rootवच्
FormGerundive (Tavya/Anīya-type: -ya), Neuter, Nominative, Singular
संसत्सुin assemblies, councils
संसत्सु:
Adhikarana
TypeNoun
Rootसंसद्
FormFeminine, Locative, Plural
and
:
TypeIndeclinable
Root
सभासुin halls/courts
सभासु:
Adhikarana
TypeNoun
Rootसभा
FormFeminine, Locative, Plural
and
:
TypeIndeclinable
Root

भीम उवाच

B
Bhīma (Bhīmasena)

Educational Q&A

The verse highlights how speech and public self-identification can be used as instruments of power: survival is made conditional on accepting a socially inferior status. Ethically, it exposes coercion and the use of humiliation as control, contrasting force with dignity.

Bhima addresses someone he has subdued or is threatening. He dictates the condition for sparing the person’s life: the person must publicly proclaim himself a servant in assemblies and courts, thereby acknowledging subordination.