The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, (Tirtha-yatra Parva), SECTION CXLVII

 

 The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, (Tirtha-yatra Parva), 

SECTION CXLVII

Hanuman said, 'And after his wife was carried away, that descendant of

Raghu, while searching with his brother for his queen, met, on the summit

of that mountain, with Sugriva, chief of the monkeys. Then a friendship

was contracted between him and the high-souled Raghava. And the latter,

having slain Vali installed Sugriva in the kingdom. And having obtained

the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in

search of Sita. And, O best of men, I too with innumerable monkeys set

out towards the south in quest of Sita, O mighty-armed one. Then a mighty

vulture Sampati by name, communicated the tidings that Sita was in the

abode of Ravana. Thereupon with the object of securing success unto Rama,

I all of a sudden bounded over the main, extending for a hundred yojanas.

And, O chief of the Bharatas, having by my own prowess crossed the ocean,

that abode of sharks and crocodiles, I saw in Ravana's residence, the

daughter of king Janaka, Sita, like unto the daughter of a celestial. And

having interviewed that lady, Vaidehi, Rama's beloved, and burnt the

whole of Lanka with its towers and ramparts and gates, and proclaimed my

name there, I returned. Hearing everything from me the lotus-eyed Rama at

once ascertained his course of action, and having for the passage of his

army constructed a bridge across the deep, crossed it followed by myriads

of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also

Ravana, the oppressor of the worlds together with his Rakshasa followers.

And having slain the king of the Rakshasas, with his brother, and sons

and kindred, he installed in the kingdom in Lanka the Rakshasa chief,

Vibhishana, pious, and reverent, and kind to devoted dependants. Then

Rama recovered his wife even like the lost Vaidic revelation. Then

Raghu's son, Rama, with his devoted wife, returned to his own city,

Ayodhya, inaccessible to enemies; and that lord of men began to dwell

there. Then that foremost of kings, Rama was established in the kingdom.

Thereafter, I asked a boon of the lotus-eyed Rama, saying, 'O slayer of

foes, Rama, may I live as long as the history of thy deeds remaineth

extant on earth!" Thereupon he said, 'So be it. O represser of foes, O

Bhima, through the grace of Sita also, here all excellent objects of

entertainment are supplied to me, whoever abide at this place. Rama

reigned for the thousand and ten hundred years. Then he ascended to his

own abode. Ever since, here Apsaras and Gandharvas delight me, singing

for aye the deeds of that hero, O sinless one. O son of the Kurus, this

path is impassable to mortals. For this, O Bharata, as also with the view

that none might defeat or curse thee, have I obstructed thy passage to

this path trod by the immortals. This is one of the paths to heaven, for

the celestials; mortals cannot pass this way. But the lake in search of

which thou hast come, lieth even in that direction."

SECTION CXLVIII

Vaisampayana continued, "Thus addressed, the powerful Bhimasena of mighty

arms, affectionately, and with a cheerful heart, bowed unto his brother,

Hanuman, the monkey-chief, and said in mild words, 'None is more

fortunate than I am; now have I seen my elder brother. It is a great

favour shown unto me; and I have been well pleased with thee. Now I wish

that thou mayst fulfil this desire of mine. I desire to behold. O hero,

that incomparable form of thine, which thou at that time hadst had, in

bounding over the main, that abode of sharks and crocodiles. Thereby I

shall be satisfied, and also believe in thy words.' Thus addressed, that

mighty monkey said with a smile, 'That form of mine neither thou, not any

one else can behold. At that age, the state of things was different, and

doth not exist at present. In the Krita age, the state of things was one;

and in the Treta, another; and in the Dwapara, still another. Diminution

is going on this age; and I have not that form now. The ground, rivers,

plants, and rocks, and siddhas, gods, and celestial sages conform to

Time, in harmony with the state of things in the different yugas.

Therefore, do not desire to see my former shape, O perpetuator of the

Kuru race. I am conforming to the tendency of the age. Verily, Time is

irresistible' Bhimasena said, 'Tell me of the duration of the different

yugas, and of the different manners and customs and of virtue, pleasure

and profit, and of acts, and energy, and of life and death in the

different yugas.' Thereupon Hanuman said, 'O child, that yuga is called

Krita when the one eternal religion was extant. And in that best of

yugas, every one had religious perfection, and, therefore, there was no

need of religious acts. And then virtue knew no deterioration; nor did

people decrease. It is for this that this age is called Krita (perfect).

But in time the yuga had come to be considered as an inferior one. And, O

child, in the Krita age, there were neither gods, nor demons, nor

Gandharvas, nor Yakshas, nor Rakshasas, nor Nagas. And there was no

buying and selling. And the Sama, the Rich, and the Yajus did not exist.

And there was no manual labour. And then the necessaries of life were

obtained only by being thought of. And the only merit was in renouncing

the world. And during that yuga, there was neither disease, nor decay of

the senses. And there was neither malice, nor pride, nor hypocrisy, nor

discord, nor ill-will, nor cunning, nor fear, nor misery, nor envy, nor

covetousness. And for this, that prime refuge of Yogis, even the Supreme

Brahma, was attainable to all. And Narayana wearing a white hue was the

soul of all creatures. And in the Krita Yuga, the distinctive

characteristics of Brahmanas, Kshatriyas, Vaisyas, and Sudras were

natural and these ever stuck to their respective duties. And then Brahma

was the sole refuge, and their manners and customs were naturally adapted

to the attainment of Brahma and the objects of their knowledge was the

sole Brahma, and all their acts also had reference to Brahma. In this way

all the orders attained merit. And one uniform Soul was the object of

their meditation; and there was only one mantra (the Om), and there was

one ordinance. And although of different characteristics, all of them

followed a single Veda; and they had one religion. And according to the

divisions of time, they led the four modes of life, without aiming at any

object, and so they attained emancipation. The religion consisting in the

identification of self with Brahma indicates the Krita Yuga. And in the

Krita Yuga, the virtue of the four orders is throughout entire in

four-fold measure. Such is the Krita Yuga devoid of the three qualities.

Do thou also hear from me of the character of the Treta Yuga. In this

age, sacrifices are introduced, and virtue decreaseth by a quarter. And

Narayana (who is the Soul of all creatures) assumeth a red colour. And

men practise truth, and devote themselves to religion and religious

rites. And thence sacrifices and various religious observances come into

existence. And in the Treta Yuga people begin to devise means for the

attainment of an object; and they attain it through acts and gifts. And

they never deviate from virtue. And they are devoted to asceticism and to

the bestowal of gifts. And the four orders adhere to their respective

duties; and perform rites. Such are the men of the Treta Yuga. In the

Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a

yellow hue. And the Veda becometh divided into four parts. And then some

men retain (the knowledge of) the four Vedas, and some of three Vedas,

and some of one Veda, while others do not know even the Richs. And on the

Shastras becoming thus divided, acts become multiplied. And largely

influenced by passion, people engage in asceticism and gifts. And from

their incapacity to study the entire Veda, it becomes divided into

several parts. And in consequence of intellect having decreased, few are

established in truth. And when people fall off from truth, they become

subject to various diseases; and then lust, and natural calamities ensue.

And afflicted with these, people betake themselves to penances. And some

celebrate sacrifices, desiring to enjoy the good things of life, or

attain heaven. On the coming of the Dwapara Yuga, men become degenerate,

in consequence of impiety. O son of Kunti, in the Kali Yuga a quarter

only of virtue abideth. And in the beginning of this iron age, Narayana

weareth a black hue. And the Vedas and the institutes, and virtue, and

sacrifices, and religious observances, fall into disuse. And (then) reign

iti[41], and disease, and lassitude, and anger and other deformities, and

natural calamities, and anguish, and fear of scarcity. And as the yugas

wane, virtue dwindles. And as virtue dwindles away, creatures degenerate.

And as creatures degenerate, their natures undergo deterioration. And the

religious acts performed at the waning of the yugas, produce contrary

effects. And even those that live for several yugas, conform to these

changes. O represser of foes, as regards thy curiosity to know me, I say

this,--Why should a wise person be eager to know a superfluous matter?

(Thus), O long-armed one, have I narrated in full what thou hadst asked

me regarding the characteristics of the different yugas. Good happen to

thee! Do thou return.'"

SECTION CXLIX

"Bhimasena said, 'Without beholding thy former shape, I will never go

away. If I have found favour with thee, do thou then show me thine own

shape."

Vaisampayana continued, "Being thus addressed by Bhima, the monkey with a

smile showed him that form of his in which he had bounded over the main.

And wishing to gratify his brother, Hanuman assumed a gigantic body which

(both) in length and breadth increased exceedingly. And that monkey of

immeasurable effulgence stood there, covering the plantain grove

furnished with trees, and elevating himself to the height reached by the

Vindhya. And the monkey, having attained his lofty and gigantic body like

unto a mountain, furnished with coppery eyes, and sharp teeth, and a face

marked by frown, lay covering all sides and lashing his long tail. And

that son of the Kurus, Bhima, beholding that gigantic form of his

brother, wondered, and the hairs of his body repeatedly stood on end. And

beholding him like unto the sun in splendour, and unto a golden mountain,

and also unto the blazing firmament, Bhima closed his eyes. Thereupon

Hanuman addressed Bhima with a smile, saying, 'O sinless one, thou art

capable of beholding my size up to this extent. I can, however, go on

swelling my size as long as I wish. And, O Bhima, amidst foes, my size

increaseth exceedingly by its own energy.'

Vaisampayana said, "Witnessing that dreadful and wonderful body of

Hanuman, like unto the Vindhya mountain, the son of the wind-god became

bewildered. Then with his down standing erect, the noble-minded Bhima,

joining his hands, replied unto Hanuman saying (there), 'O lord, by me

have been beheld the vast dimensions of thy body. Do thou (now), O highly

powerful one, decrease thyself by thy own power. Surely I cannot look at

thee, like unto the sun risen, and of immeasurable (power), and

irrepressible, and resembling the mountain Mainaka. O hero, to-day this

wonder of my heart is very great, that thou remaining by his side, Rama

should have encountered Ravana personally. Depending on the strength of

thy arms, thou wert capable of instantly destroying Lanka, with its

warriors, and horses, elephants and chariots. Surely, O son of the

wind-god, there is nothing that is incapable of being achieved by thee;

and in fight, Ravana together with his followers was no match for thee

single-handed."

Vaisampayana continued, "Thus addressed by Bhima, Hanuman, the chief of

monkeys, answered in affectionate words uttered in solemn accents. "O

mighty-armed one, O Bharata, it is even as thou sayest. O Bhimasena, that

worst of Rakshasas was no match for me. But if I had slain Ravana--that

thorn of the worlds--the glory of Raghu's son would have been

obscured;--and for this it is that I left him alone. By slaying that lord

of the Rakshasas together with his followers, and bringing back Sita unto

his own city, that hero hath established his fame among men. Now, O

highly wise one, being intent on the welfare of thy brothers, and

protected by the wind-god, do thou go along a fortunate and auspicious

way. O foremost of the Kurus, this way will lead thee to the Saugandhika

wood. (Proceeding in this direction), thou wilt behold the gardens of

Kuvera, guarded by Yakshas and Rakshasas. Do thou not pluck the flowers

(there) personally by thy own force; for the gods deserve regard

specially from mortals. O best of the Bharata race, the gods confer their

favour (upon men), (being propitiated) by offerings, and homas, and

reverential salutations, and recitation of mantras, and veneration, O

Bharata. Do thou not, therefore, act with rashness, O child; and do thou

not deviate from the duties of thy order. Sticking to the duties of thy

order, do thou understand and follow the highest morality. Without

knowing duties and serving the old, even persons like unto Vrihaspati

cannot understand profit and religion. One should ascertain with

discrimination those cases in which vice goeth under the name of virtue,

and virtue goeth under the name of vice,--(cases) in which people

destitute of intelligence become perplexed. From religious observances

proceedeth merit; and in merit are established the Vedas; and from the

Vedas sacrifices come into existence; and by sacrifices are established

the gods. The gods are maintained by the (celebration of) sacrifices

prescribed by the Vedas and the religious ordinances; while men maintain

themselves by (following) the ordinances of Vrihaspati and Usanas and

also by these avocations, by which the world is maintained,--serving for

wages, (receiving) taxes, merchandise, agriculture and tending kine and

sheep. The world subsisteth by profession. The (study of the) three Vedas

and agriculture and trade and government constitutes, it is ordained by

the wise, the professions of the twice born ones; and each order

maintaineth itself by following the profession prescribed for it. And

when these callings are properly pursued, the world is maintained with

ease. If, however, people do not righteously lead their lives, the world

becometh lawless, in consequence of the want of Vedic merit and

government. And if people do not resort to (their) prescribed vocations,

they perish, but by regularly following the three professions, they bring

about religion. The religion of the Brahmanas consisteth in the knowledge

of the soul and the hue of that order alone is universally the same. The

celebration of sacrifices, and study and bestowal of gifts are well-known

to be the three duties common (to all these orders). Officiating at

sacrifices, teaching and the acceptance of gifts are the duties of a

Brahmana. To rule (the subjects) is the duty of the Kshatriya; and to

tend (cattle), that of the Vaisya, while to serve the twice-born orders

is said to be the duty of the Sudra. The Sudras cannot beg alms, or

perform homas, or observe vows; and they must dwell in the habitation of

their masters. Thy vocation, O son of Kunti, is that of the Kshatriya,

which is to protect (the subjects). Do thou carry out thy own duties, in

an humble spirit, restraining thy senses. That king alone can govern, who

taketh counsel of experienced men, and is helped by honest, intelligent

and learned ministers; but a king who is addicted to vices, meeteth with

defeat. Then only is the order of the world secured, when the king duly

punisheth and conferreth favours. Therefore, it is necessary to ascertain

through spies the nature of the hostile country, its fortified places and

the allied force of the enemy and their prosperity and decay and the way

in which they retain the adhesion of the powers they have drawn to their

side. Spies are among the important auxiliaries of the king; and tact,

diplomacy, prowess, chastisement, favour and cleverness lead to success.

And success is to be attained through these, either in separation, or

combined--namely, conciliation, gift, sowing dissensions, chastisement,

and sight. And, O chief of the Bharatas, polity hath for its root

diplomacy; and diplomacy also is the main qualification of spies. And

polity, if well judged conferreth success. Therefore, in matters of

polity the counsels of Brahmanas should be resorted to. And in secret

affairs, these should not be consulted,--namely, a woman, a sot, a boy, a

covetous person a mean-minded individual, and he that betrayeth signs of

insanity. Wise men only should be consulted, and affairs are to be

despatched through officers that are able. And polity must be executed

through persons that are friendly; but dunces should in all affairs be

excluded. In matters religious, pious men; and in matters of gain, wise

men; and in guarding families, eunuchs; and in all crooked affairs,

crooked men, must be employed. And the propriety or impropriety of the

resolution of the enemy, as also their strength or weakness, must be

ascertained through one's own as well as hostile spies. Favour should be

shown to honest persons that have prudently sought protection; but

lawless and disobedient individuals should be punished. And when the king

justly punisheth and showeth favour, the dignity of the law is well

maintained, O son of Pritha, thus have I expounded, unto thee the hard

duties of kings difficult to comprehend. Do thou with equanimity observe

these as prescribed for thy order. The Brahmanas attain heaven through

merit, mortification of the senses, and sacrifice. The Vaisyas attain

excellent state through gifts, hospitality, and religious acts. The

Kshatriyas attain the celestial regions by protecting and chastising the

subjects, uninfluenced by lust, malice, avarice and anger. If kings

justly punish (their subjects), they go to the place whither repair

meritorious persons.'

SECTION CL

Vaisampayana said, "Then contracting that huge body of his, which he had

assumed at will, the monkey with his arms again embraced Bhimasena. And O

Bharata, on Bhima being embraced by his brother, his fatigue went off,

and all (the powers of body) as also his strength were restored. And

having gained great accession of strength, he thought that there was none

equal to him in physical power. And with tears in his eyes, the monkey

from affection again addressed Bhima in choked utterance, saying, 'O

hero, repair to thy own abode. May I be incidentally remembered by thee

in thy talk! O best of Kurus, do not tell any one that I abide here. O

thou of great strength, the most excellent of the wives of the gods and

Gandharvas resort to this place, and the time of their arrival is nigh.

My eyes have been blessed (by seeing thee). And, O Bhima, having felt a

human being by coming in contact with thee, I have been put in mind of

that son of Raghu, who was Vishnu himself under the name of Rama, and who

delighted the heart of the world; and who was as the sun in regard to the

lotus face of Sita, and also to that darkness--Ravana. Therefore, O

heroic son of Kunti, let not thy meeting with me be fruitless. Do thou

with fraternal feeling ask of me a boon, O Bharata. If this be thy wish,

that going to Varanavata, I may destroy the insignificant sons of

Dhritarashtra--even this will I immediately do. Or if this be thy wish

that, that city may be ground by me with rocks, or that I may bind

Duryodhana and bring him before thee, even this will I do to-day, O thou

of mighty strength.'

Vaisampayana said, "Hearing those words of that high-souled one,

Bhimasena with a cheerful heart answered Hanuman, saying, 'O foremost of

monkeys, I take all this as already performed by thee. Good happen to

thee. O mighty-armed one! I ask of thee this,--be thou well pleased with

me. O powerful one, on thy having become our protector, the Pandavas have

found help. Even by thy prowess shall we conquer all foes." Thus

addressed, Hanuman said unto Bhimasena, 'From fraternal feeling and

affection, I will do good unto thee, by diving into the army of thy foes

copiously furnished with arrows and javelins. And, O highly powerful one,

O hero, when thou shall give leonine roars, then shall I with my own, add

force to shouts. Remaining on the flagstaff of Arjuna's car will I emit

fierce shouts that will damp the energy of thy foes. Thereby ye will slay

them easily.' Having said this unto Pandu's son, and also pointed him out

the way. Hanuman vanished at that spot."

SECTION CLI

Vaisampayana said, "When that foremost of monkeys had gone away, Bhima,

the best of strong men, began to range the huge Gandhamadana along that

path. And he went on, thinking of Hanuman's body and splendour unrivalled

on earth, and also of the greatness and dignity of Dasaratha's son. And

proceeding in search of the place filled with lotuses of that kind, Bhima

beheld romantic woods, and groves, and rivers, and lakes graced with

trees bearing blossoms, and flowery woodlands variegated with various

flowers. And, O Bharata, he beheld herds of mad elephants besmeared with

mud, resembling masses of pouring clouds. And that graceful one went on

with speed, beholding by the wayside woods wherein there stood with their

mates deer of quick glances, holding the grass in their mouths. And

fearless from prowess, Bhimasena, as if invited by the breeze-shaken

trees of the forest ever fragrant with flowers, bearing delicate coppery

twigs, plunged into the mountainous regions inhabited by buffaloes, bears

and leopards. And on the way, he passed by lotus-lakes haunted by

maddened black-bees, having romantic descents and woods, and on account

of the presence of lotus-buds, appearing as if they had joined their

hands (before Bhima). And having for his provisions on the journey the

words of Draupadi, Bhima went on with speed, his mind and sight fixed on

the blooming slopes of the mountain. And when the sun passed the

meridian, he saw in the forest scattered over with deer, a mighty river

filled with fresh golden lotuses. And being crowded with swans and

Karandavas, and graced with Chakravakas, the river looked like a garland

of fresh lotuses put on by the mountain. And in that river that one of

great strength found the extensive assemblage of Saugandhika lotuses,

effulgent as the rising sun, and delightful to behold. And beholding it,

Pandu's son thought within himself that his object had been gained, and

also mentally presented himself before his beloved worn out by exile."

SECTION CLII

Vaisampayana said, "Having reached that spot, Bhimasena saw in the

vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by

lovely woods, and guarded by the Rakshasas. And it sprang from the

cascades contiguous to the abode of Kuvera. And it was beautiful to

behold, and was furnished with a wide-spreading shade and abounded in

various trees and creepers and was covered with green lilies. And this

unearthly lake was filled with golden lotuses, and swarmed with diverse

species of birds. And its banks were beautiful and devoid of mud. And

situated on the rocky elevation this expanse of excellent water was

exceedingly fair. And it was the wonder of the world and healthful and of

romantic sight. In that lake the son of Kunti saw, the water of ambrosial

taste and cool and light and clear and fresh; and the Pandava drank of it

profusely. And that unearthly receptacle of waters was covered with

celestial Saugandhika lotuses, and was also spread over with beautiful

variegated golden lotuses of excellent fragrance having graceful stalks

of lapis lazulis. And swayed by swans and Karandavas, these lotuses were

scattering fresh farina. And this lake was the sporting region of the

high-souled Kuvera, the king of the Yakshas. And it was held in high

regard by the Gandharvas the Apsaras and the celestials. And it was

frequented by the celestial sages and the Yakshas and the Kimpurushas and

the Rakshasas and the Kinnaras; and it was well-protected by Kuvera. And

as soon as he beheld that river and that unearthly lake, Kunti's son,

Bhimasena of mighty strength became exceedingly delighted. And agreeably

to the mandate of their king, hundreds and thousands of Rakshasas, named

Krodhavasas, were guarding that lake, wearing uniforms and armed with

various weapons. And as that repressor of foes, Kunti's son, the heroic

Bhima of dreadful prowess, clad in deer-skins and wearing golden armlets

and equipped with weapons and girding his sword on, was fearlessly

proceeding, with the view of gathering the lotus, those (Rakshasas) saw

him and immediately began to address each other, shouting forth, 'It

behoveth you to enquire for the errand on which this foremost of men,

clad in deer skins, and equipped with arms, hath come.' Then they all

approached the effulgent Vrikodara of mighty arms and asked, 'Who art

thou? Thou shouldst answer our questions. We see thee in the guise of an

ascetic and yet armed with weapons. O thou of mighty intelligence, do

thou unfold unto us the object with which thou hast come (hither)."