SECTION –CXLIX
(Tirtha-yatra Parva Continued)
"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.'
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