Tirthayatra Parva — The colloquy of Bhima and Hanuman

Bhima said: I shall never go without seeing your former form. If you are pleased with me, show me your own form.

Vaishampayana said : Having been thus addressed by Bhima, the monkey chief showed him the forin in which he jumped across the sea.

Desiring to gratify his brother, he (Hanuman) assumed a gigantic body which both in length and breadth grew exceedingly huge.

That greatly effulgent monkey stood there covering the whole of the plantain forest, full of trees and rising to the height, reached by the Vindhya (mountain).

Having attained to a lofty and gigantic body which looked like another mountain, (a body) furnished with coppery eyes and sharp teeth and a face marked by frowns, he lay covering all sides, lashing his long tail. That descendant of Kuru (Bhima), seeing his brother's that gigantic form.

Was greatly astonished and the down of his body again and again stood on end. Seeing him as blazing as the sun or the golden mountain or the blazing sky, Bhima closed his eyes. Then Hanuman smilingly thus spoke to Bhima.

"O Bhima, O sinless one, you are capable of seeing my form up to this extent. I can go on swelling my body as long as I wish. Amidst foes, my size increases exceedingly by its own energy.

Vaishampayana said : Seeing that dreadful and wonderful body of Hanuman like the Vindhya mountain, the son of Pavana (Bhima) grew bewildered.

His down standing on end, the high-souled Bhima with joined hands spoke thus to Hanuman who was standing (in that form).

"O lord, O greatly mighty one. I have seen the vast dimensions of your body. Now decrease it with your own prowess.

I am unable to look at you who look like the rising sun, who is immeasurable and irrepressible and who resemble the Mainaka mountain.

O hero, this is my great wonder to day that when you were at the side of Rama, he had to fight personally with Ravana.

Depending on your own strength of arms, you were capable of instantly destroying Lanka, with its warriors, heroes, elephants and chariots.

O son of Vayu, there is nothing that is incapable of being achieved by you. Ravana together with his followers was no match for you in battle, though he fought you single handed.

Vaishampayana said: Having been thus addressed by Bhima, that chief of monkeys, Hanuman replied in affectionate words and in solemn accents.

Hanuman said: O mighty armed descendant of Bharata. O Bhimasena, it is as you say. That wretch of a Rakshasa (Ravana) was no match for me.

But if I had killed Ravana, that thorn of the worlds, the glory of Raghu's son (Rama) would have been obscured, for this I left him alone.

By killing that lord of the Rakashasas together with his followers and bringing back Sita to his own city, that hero established his fame among men.

O greatly wise one being intent on the welfare of your brothers and being protected by Vayu, go along a fortunate and blessed way.

O foremost of Kurus, this way will lead you to Saugandhika (forest). You will see the gardens of Kubera, guarded by the Yakshasas and Rakshasas.

Do not pluck there any flowers by the force of your personal might, for the celestials deserve respect and regard from mortals,

O best of the Bharata race, O descendant of Bharata, men gratify the celestials by offerings, homas, sacrifices, reverential salutations, recitations of Mantras and veneration.

O child, therefore do not act rashly, do not deviate from the duties of your order. Adhering to your own Dharma, know and follow the highest morality.

Without knowing one's own duties and without waiting upon the old, even men who are like Brihaspati can never understand what Dharma and Artha (really are).

One should ascertain with discrimination those cases in which vice goes under the name of virtue and in which men, having no intelligence, become perplexed.

Four religious observances proceed from virtue, the Vedas are established in virtue and from the Vedas sacrifices came into existence. By sacrifices the celestials are established.

The celestials are maintained by the sacrifices prescribed by the Vedas and the ordinances. But men maintain themselves by following ordinances of ordinances of Brihaspati and Ushanas,

And also by those avocations by which the world is maintained, such as serving for wages, receiving taxes, merchandise, agriculture and tending of cattle and sheep. The (study of the) three Vedas, agriculture, trade and government constitute, as it is ordained by the wise, the professions of the twice-born ones; each order maintains itself by following the professions prescribed for it. When these callings are properly pursued, the world is maintained with ease. If however men do not righteously lead their lives, the world becomes lawless for want of Vedic merit and government. And if people do not follow their respective vocations, they perish. But by regularly following their professions, they acquire virtue.

The religion of the twice-born consists of the knowledge of the soul. The colour of that order is universally the The performances of sacrifices, study and the bestowal of gifts, these are the three wellknown general duties.

Performing sacrifices (on behalf of others), teaching and acceptance of gifts are the (three) duties of the Brahmana. The duty of the Kshatriya is to rule and that of Vaishya is to tend (cattle).

It is said that the duty of the Shudra is to serve the twice-born ones. The (Shudra) cannot beg alms, perform Homas and observe vows. They are to live in their master's house. same..

O son of Kunti, your duty is that of a Kshatriya, namely to protect (men). Therefore controlling your passions, perform your own duties in an humble spirit.

That king only is fit to govern who takes counsel of wise men, who is helped by honest, intelligent and learned ministers. But a sinful king always meets with defeat. When the king duly prescribes and properly confers favours, then only the order of the world is preserved.

Therefore the nature of the hostile country, its fortified places, the allies of the enemy, their prosperity and adversity, must be ascertained by spies.

Spies are the most important helps to a king; tact, diplomacy, prowess, chastisement, favour and cleverness lead to success. Success should also be attained through the following, either in their combination or in separation, namely conciliation, gifts, sowing dissension's, chastisement and slight.

O best of the Bharata race, politics has for its roots diplomacy. Diplomacy again is the main qualification of a spy. Well judged policy brings in success; therefore in the political matters, counsels of Brahmanas should be taken.

In matters of secrecy, a woman, a fool, a boy, a covetous man, a mean-minded person and he in whom signs of insanity are marked must not be consulted.

Wise men should only be consulted and affairs should be transacted only through able officer. Diplomacy must be carried on through friendly persons. Fools must always be avoided.

In religious matters pious men, in the matters of gain learned men, in guarding woman eunuchs and in all crooked affairs crooked men should be employed.

Propriety and impropriety of the resolution of the enemy, as also their strength and weakness should be ascertain through one's own spies as well as the spies of the enemies. Favour should be shown to honest persons that have prudently sought protection. But lawless and disobedient persons should always be punished.

When a king justly punishes and shows favour, dignity of the law is then well maintained and all people live in good order.

O son of Pritha, I have thus explained to you all the kingly duties so difficult to comprehend. Perform with equanimity the duty as prescribed for your order.

The Brahmanas go to heaven by ascetic merits, by controlling their senses and by performing sacrifices. The Vaishyas obtain the blessed state by gifts, hospitality and religious acts. The Kshatriyas go to heaven by protecting and punishing men.

Being not influenced by lust, malice, avarice and anger, if kings justly and properly punish (their subjects), they then go to the place where virtuous men go.