Section CXLIX

"Bhimasena said,

'Without beholding your former shape, I will never go away. If I have found favour with you, do you 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, you are 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 increases 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 your body. Do you (now), O highly powerful one, decrease thyself by your own power. Surely I cannot look at you, 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 you remaining by his side, Rama should have encountered Ravana personally. Depending on the strength of your arms, you were 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 you; and in fight, Ravana together with his followers was no match for you 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 you 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 has established his fame among men. Now, O highly wise one, being intent on the welfare of your brothers, and protected by the wind-god, do you go along a fortunate and auspicious way.

O foremost of the Kurus, this way will lead you to the Saugandhika wood. (Proceeding in this direction), you will behold the gardens of Kuvera, guarded by Yakshas and Rakshasas. Do you not pluck the flowers (there) personally by your 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 you not, therefore, act with rashness, O child; and do you not deviate from the duties of your order. Sticking to the duties of your order, do you 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 goes under the name of virtue, and virtue goes under the name of vice,—(cases) in which people destitute of intelligence become perplexed.

From religious observances proceeds 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 subsists 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 maintains 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 becomes 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 consists 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. Your vocation, O son of Kunti, is that of the Kshatriya, which is to protect (the subjects). Do you carry out your own duties, in an humble spirit, restraining your senses. That king alone can govern, who takes counsel of experienced men, and is helped by honest, intelligent and learned ministers; but a king who is addicted to vices, meets with defeat. Then only is the order of the world secured, when the king duly punishes and confers 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 has for its root diplomacy; and diplomacy also is the main qualification of spies. And polity, if well judged confers 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 betrays 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 punishes and showes favour, the dignity of the law is well maintained, O son of Pritha, thus have I expounded, unto you the hard duties of kings difficult to comprehend.

Do you with equanimity observe these as prescribed for your 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.'