Shloka 3
हनूमता सुग्रीवस्य कालधर्मोपदेशः
Hanuman’s Counsel on Timely Ally-Duty
समीक्ष्य विमलं व्योम गतविद्युद्वलाहकम्।सारसाकुलसङ्घुष्टं रम्यज्योत्स्नानुलेपनम्4.29.1।।समृद्धार्थं च सुग्रीवं मन्दधर्मार्थसङ्ग्रहम्।अत्यर्थमसतां मार्गमेकान्तगतमानसम्4.29.2।।निर्वृत्तकार्यं सिद्धार्थं प्रमदाभिरतं सदा।प्राप्तवन्तमभिप्रेतान्सर्वानेव मनोरथान्4.29.3।।स्वां च पत्नीमभिप्रेतां तारां चापि समीप्सिताम्।विहरन्तमहोरात्रं कृतार्थं विगतज्वरम्4.29.4।।क्रीडन्तमिव देवेशं नन्दनेऽप्सरसां गणैः।मन्त्रिषु न्यस्तकार्यं च मन्त्रिणामनवेक्षकम्4.29.5।।उत्सन्नराज्यसन्देशं कामवृत्तमवस्थितम्।निश्चितार्थोऽर्थतत्त्वज्ञः कालधर्मविशेषवित्4.29.6।।प्रसाद्य वाक्यैर्मधुरैर्हेतुमद्भिर्मनोरमैः।वाक्यविद्वाक्य तत्त्वज्ञं हरीशं मारुतात्मजः4.29.7।।हितं तत्त्वं च पथ्यं च सामधर्मार्थनीतिमत्।प्रणयप्रीतिसंयुक्तं विश्वासकृतनिश्चयम्।हरीश्वरमुपागम्य हनूमान्वाक्यमब्रवीत्4.29.8।।
samīkṣya vimalaṃ vyoma gata-vidyud-valāhakam | sārasākula-saṅghuṣṭaṃ ramya-jyotsnānulepanam || 4.29.1 ||
samṛddhārthaṃ ca sugrīvaṃ manda-dharmārtha-saṅgraham | aty-artham asatāṃ mārgaṃ ekānta-gata-mānasam || 4.29.2 ||
nirvṛtta-kāryaṃ siddhārthaṃ pramadābhirataṃ sadā | prāptavantaṃ abhipretān sarvān eva manorathān || 4.29.3 ||
svāṃ ca patnīm abhipretāṃ tārāṃ cāpi samīpsitām | viharantaṃ ahorātraṃ kṛtārthaṃ vigata-jvaram || 4.29.4 ||
krīḍantam iva deveśaṃ nandane ’psarasāṃ gaṇaiḥ | mantriṣu nyasta-kāryaṃ ca mantriṇām anavekṣakam || 4.29.5 ||
utsanna-rājya-sandeśaṃ kāma-vṛttam avasthitam | niścitārtho ’rtha-tattva-jñaḥ kāla-dharma-viśeṣa-vit || 4.29.6 ||
prasādya vākyair madhurair hetumadbhir manoramaiḥ | vākya-vid vākya-tattva-jñaṃ harīśaṃ mārutātmajaḥ || 4.29.7 ||
hitaṃ tattvaṃ ca pathyaṃ ca sāma-dharmārtha-nīti-mat | praṇaya-prīti-saṃyuktaṃ viśvāsa-kṛta-niścayam | harīśvaram upāgamya hanūmān vākyam abravīt || 4.29.8 ||
Vendo Hanumān o céu límpido—sem nuvens de trovão nem relâmpagos—ressoando com os clamores das garças e ungido pela bela unção do luar, observou Sugrīva. Embora próspero, ele se afrouxara na busca do dharma e do governo, com a mente recolhida ao prazer. Com as tarefas concluídas e os fins alcançados, passava dia e noite em deleite com mulheres—suas próprias esposas e também Tārā—sem cuidado e sem febre, como Indra brincando em Nandana com as apsarās. Deixara os assuntos aos ministros e não os supervisionava. Então Hanumān, filho de Marut, firme no dever, conhecedor dos princípios da política e do dharma do tempo oportuno, hábil na palavra, aproximou-se do senhor dos macacos. Resolvido a falar em confiança, dirigiu-se a Sugrīva com palavras doces e bem fundamentadas, afetuosas e verdadeiras: benéficas, factuais, salutares, e guiadas por uma conciliação de Estado conforme ao dharma e ao artha.
Hanuman, son of the Windgod, saw the clear sky flooded with lovely moonlight, free from clouds and lightning and cackling of herons. He noticed that because Sugriva had attained abundant wealth and merit, he was not taking care of the kingdom. He was engrossed in sensual pleasures. Having accomplished the desired object, he was engaged in enjoyment of the company of women, his own wives and Tara, whom he coveted. He was strolling (in the pleasant garden) night and day without caring for the kingdom, entrusting it to the ministers whose movements he did not watch. He was sporting with women like Indra sports with apsaras in the Nandana garden.Hanuman, who was conscious of his duties and responsibilities, who was aware of the importance of action in time and who was skilful in speech approached Sugriva, king of the monkeys. Having decided to take him into confidence, Hanuman spoke in a convincing, wellmeaning, sweet, pleasing manner words truthful and helpful, conciliatory and just, full of love and affection:
FAQs
Rājadharma: prosperity and victory do not end a king’s obligations. Pleasure must be governed by responsibility; ministers may assist, but the ruler must remain vigilant. Dharma also includes kāla-dharma—acting at the right time.
In the moonlit season, Sugrīva lingers in enjoyment after regaining his kingdom. Hanumān assesses the situation and prepares to deliver timely, truthful counsel to bring Sugrīva back to Rama’s mission.
Hanumān’s virtue is responsible, truthful speech: he combines affection with reason (hetu), aiming at the listener’s good (hita) rather than flattery.