03.149
Bhīma said.
I will not depart in any way without seeing your earlier form. If you wish to show me favor, reveal your true self to me. (03-149-1)
Vaiśampāyana said.
Thus, addressed by Bhīma, the monkey smiled and began to reveal that very form which he had assumed in crossing the ocean. (03-149-2)
Desiring his brother's dear possession, he assumed a very great form. Then his body exceedingly grew both in length and breadth. (03-149-3)
Assuming that form, the monkey of boundless brilliance, covering the banana grove, having reached the mountain's summit, stood there. (03-149-4)
The monkey, massive in stature and resembling a second mountain, with coppery eyes, sharp teeth, and furrowed brows, stood brandishing his long tail, filling all directions. (03-149-5)
Having seen that great form of his brother, the son of Kuru, Bhīma was amazed and again and again rejoiced. (03-149-6)
Seeing him—radiant like the sun, shining like a golden mountain, blazing like the sky—Bhīma closed his eyes. (03-149-7)
Hanuman, as if with a smile, spoke to Bhimasena: "O sinless one, here you are only able to see this much of my form." (03-149-8)
I keep increasing further from here, as much as my mind desires. My terrifying form grows immensely in strength among the enemies. (3-149-9)
Having seen Hanuman's body, wonderful and very terrible, like the Vindhya and Mandara mountains, the son of the wind (Hanuman) was bewildered. (03-149-10)
Then Bhīma, his hair standing on end with joy, with joined palms and undepressed mind, replied to Hanūmant who was standing before him. (03-149-11)
O mighty one, the great measure of this your body has been seen. O one of great might, withdraw yourself by your own self. (03-149-12)
Indeed, I am not able to look at you, like one cannot look at the risen sun; you are immeasurable and unassailable, like the mountain Mainaka. (03-149-13)
O hero, I feel truly great astonishment in my mind today: that Rāma, while you were at his side, himself went to confront Rāvaṇa. (03-149-14)
You alone are truly capable of destroying that Laṅkā, with all its warriors and vehicles, relying on your own strength and energy. (03-149-15)
O son of the wind, indeed, there is nothing unattainable for you; even Ravana with his whole retinue is not a match for you alone in battle. (03-149-16)
Thus, when addressed by Bhīma, Hanuman, the foremost of monkeys, replied with words in a gentle and deep voice. (03-149-17)
O mighty-armed one, it is exactly as you say, O Bhārata; Bhīmasena is not sufficient for me against that most wicked among the Rākṣasas. (03-149-18)
But if I myself killed Rāvaṇa, the scourge of the world, then Rāghava's fame would perish; therefore this has been overlooked. (03-149-19)
By that hero, having slain the lord of the rākṣasas along with his attendants, Sītā was brought to his own city, and fame was established in the world. (03-149-20)
Therefore, go, O one of broad intellect, who delights in the welfare and good of your brother; may your journey be safe and secure, protected by Vāyu. (03-149-21)
O best of the Kurus, this is the path to the Saugandhika forest for you. You will see the garden of Kubera, protected by Yakṣas and Rākṣasas. (03-149-22)
You should not personally pick flowers by force; the deities are indeed to be especially respected by a man. (03-149-23)
O best of the Bharatas, the deities are indeed propitiated through offerings, sacrifices, salutations, and mantras performed with devotion, O descendant of Bharata. (03-149-24)
Do not, my dear, act rashly; follow your own duty. Remaining within your own duty, discern and understand the other duty as well. (03-149-25)
For dharma cannot be known without understanding it and without serving the elders; even those equal to Bṛhaspati cannot fully know dharma. (03-149-26)
Where unrighteousness is called righteousness, and righteousness is designated as unrighteousness, it must be discerned by proper distinction, for in such situations the unwise become deluded. (03-149-27)
Dharma arises from conduct; from dharma, the Vedas come forth; from the Vedas, sacrifices originate; and by sacrifices, the gods are established. (3-149-28)
The gods are sustained by sacrifices prescribed by the ordinances and procedures of the Veda; humans are sustained by policies set forth by Bṛhaspati and Uśanas. (03-149-29)
Everything is maintained by the twice-born through these means of livelihood: trade in merchandise, mining, commerce, agriculture, and supporting living beings. (03-149-30)
Worldly life is sustained by these three branches of knowledge—the Veda, commerce, and the science of polity—when they are properly applied by those who understand. (03-149-31)
If acts of dharma did not exist on earth apart from Vedic duties, and if there were no law and order, then this world would become lawless. (03-149-32)
If people do not follow the duty of agriculture and trade, they would surely perish; indeed, people are produced and sustained by these three well-practiced duties. (03-149-33)
For the twice-born, dharma is truly their immortality, and (dharma) belongs only to one caste; sacrifice, study, and gifts—these three are regarded as common to all. (03-149-34)
Causing to perform sacrifice and teaching, as well as receiving gifts, are for Brāhmaṇas; protection is for Kṣatriyas, and nourishment is the duty of Vaiśyas. (03-149-35)
Service to the twice-born is said to be the duty of Śūdras, and also for those residing with a teacher, excluding (duties such as) collecting alms, performing sacrificial offerings, or religious vows. (03-149-36)
Here, O son of Kuntī, your kṣatriya duty is the protection of righteousness. Embrace your own duty, disciplined and self-controlled. (03-149-37)
After consulting with the aged, the virtuous, the wise and the learned, a well-established person governs with authority; but one given to vice is overpowered. (03-149-38)
When the king properly acts using punishments and favors, then the order of the people becomes well established. (03-149-39)
Therefore, in the country, in the fortress, and in both enemy and ally forces, the position, increase, and decline should always be ascertained by a spy. (03-149-40)
For kings, the four means are wisdom and counsel, valor, restraint and favor; and skill is the means to accomplish that objective. (03-149-41)
Actions to be accomplished can be achieved by conciliation, giving, division, punishment, or disregard, whether through combination or separation. (03-149-42)
O best of the Bharatas, all policies and the deployment of spies have their foundation in deliberation; one should always take counsel with those well-versed in such policies to ensure success. (03-149-43)
One should not deliberate on secrets with a woman, a fool, a greedy person, a child, a frivolous person, or anyone who is characterized by madness. (03-149-44)
He should consult with the learned, assign tasks to the capable, arrange policies with the affectionate, and always avoid the foolish everywhere. (03-149-45)
One should employ the righteous in religious activities, the learned in matters of wealth, the impotent with women, and the cruel in cruel deeds. (03-149-46)
One should understand, regarding oneself and others, what should and should not be done in any undertaking, the discernment to be applied, and also the strengths and weaknesses of the enemies. (03-149-47)
With discernment, one should bestow proper acceptance upon those who are well-conducted, and also should impose restraint upon those who are ill-behaved and lack all decorum. (03-149-48)
When the king acts properly in both restraint and favoring, then the order of the people is well established. (03-149-49)
O Pārtha, this terrible duty, which is difficult to perform, is laid down for you. Abide in discipline and follow that, according to your allotted duty. (03-149-50)
Brāhmaṇas reach heaven by practicing austerity, righteousness, self-control, and sacrificial worship. Vaiśyas too attain the good path by performing duties of charity, hospitality, and rituals. (03-149-51)
In this way, the kṣatriyas, by properly upholding restraint and protection, attain heaven on earth; by rightly administering punishment, being free from desire, hatred, greed, and anger, the virtuous attain companionship with the virtuous. (03-149-52)
