“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.’