Hanuman said: -
1. Having thus lost his wife while that descendant of Raghu was searching his wife with his brother, he met with the monkey chief Sugriva on the summit of the mountain.
2. Then a friendship was contracted between that high-souled descendant of Raghu and Sugriva. Killing Bali, he gave him (Sugriva) the kingdom.
3. Having obtained the kingdom, Sugriva sent away hundreds and thousands of monkeys to search out Sita.
4. O foremost of men, O mighty armed hero, I also with numerous other monkeys set out towards the south in search of Sita.
5. Thereupon I learned the tidings of Sita from a mighty vulture named Sampati that she was in the abode of Ravana.
6. Thereupon to accomplish the work of Rama of stainless deeds, I suddenly leaped over the ocean extending one hundred yoyanas.
7-8. O best of the Bharata race, having crossed by my own prowess the ocean, the abode of sharks and crocodiles, I saw the daughter of king Janaka, celestials like Sita in the abode of Ravana. Having interviewed with that lady, the Veda princess, the beloved of Rama.
9. And burnt the whole of Lanka with its towers, ramparts and gates and proclaimed my name there, I returned.
10. Having heard everything from me, the lotus-eyed Rama fixed upon the course of his action and made with the help of his soldiers a bridge over the great ocean.
11. He crossed the great ocean followed by million of monkeys. Thereupon all the Rakshasas were killed by Rama's prowess.
12. And also Ravana, that oppressor of the world, the king of the Rakshasas with all his Rakshasa relatives, brothers, sons and kindred.
13. Rama installed on the throne of Lanka, the Rakshasa chief Vibhishana who was virtuous, reverent and kind to devoted followers.
14-15. Then Rama recovered his wife like the lost Vedic lore. Then the greatly illustrious Rama, the descendant of Raghu, with his devoted wife went speedily to his own city of Ayodhya, inaccessible to enemies. That lord then dwelt there.
16. When that foremost of kings was established in his kingdom, I asked a boon from the lotus eyed Rama.
17. I said, “O chastiser of foes, O Rama, let me live as long as the history of your deeds remains extant on earth. Thereupon he said, “So be it.”
18. O chastiser of foes, O Bhima, through the grace of Sita, all excellent objects of enjoyments are supplied to me who always live in this place.
19. Rama reigned ten thousand ten hundred years. Then he ascended his own abode.
20. O child, O sinless one, since then Apsaras and the Gandharvas delight me by singing the great deeds of that great hero.
21-22. O descendant of Kuru, this passage is impassable to mortals; for this reason and as also with the view that none may defeat or curse you, I have obstructed your passage trodden by the celestials. This is one of the paths to heaven. Mortals cannot pass this way. But the lake in search of which you have come lies in that direction.
Thus ends the hundred and forty-eighth chapter, colloquy between Bhima and Hanuman, in the Tirthayatra of the Vana Parva.
Vaishampayana said: -
1. Having been thus addressed, the mighty armed and greatly powerful Bhimasena cheerfully bowed down his head to his brother Hanuman.
2. He spoke in mild words to the monkey chief, Hanuman, “None is more fortunate than I am for I have been able to see my brother.
3. It is a great favour shown to me. I have been greatly pleased with you. Now I desire that you will today fulfill my wish.
4. O hero, I desire to see your matchless form which you had at the time when you jumped across the ocean, that abode of crocodiles and sharks.
5. I shall be then satisfied and I shall have faith in your words.” Having been thus addressed, that greatly powerful one smilingly thus replied.
6. “My that form neither you nor any one else can see. The state of things was different at that age. It does not exist now.
7. In the Krita Yuga, the state of things was one, in the Treta another and in the Dvapara another. Diminution (of everything) is taking place in this age. I have (Therefore,) not that form today.
8. The ground, the rivers, the plants, the rocks, the Siddhas, the celestials, the great Rishis, all conform to Time, as it comes to be in the different Yugas.
9. O perpetuator of the Kuru race, Therefore, do not desire to see my former form. I am following the tendency of this (present) age. Time is irresistible.
10. Tell me what is the duration of different Yugas and what are the different manners and customs, virtue, pleasure and profit, acts, prowess, life and death in those different ages.
11. O child, that Yuga was called Krita when only one true eternal religion was extant. In that best of Yugas everyone had religious perfection. There was no need for performing (any) religious act.
12. Virtue then knew no decrease. It was for this reason that Yuga was called Krita (perfect). In course of time it lost all its attributes.
13. O child, in the Krita Yuga there were no celestials, no Danavas, no Gandharvas, no Yakshas, no Rakshasas and no Nagas. There was neither buying nor selling.
14. The Sama, the Rick, the Vayu (Vedas) did not exist. There was no manual labour. The necessaries of life were procured only by thinking for them. The only Dharma was then renunciation.
15-16. In that Yuga there was neither disease nor the decay of the senses. There was neither malice, nor pride, nor hypocrisy nor discord, nor ill-will nor cunningness, nor fear, nor misery, nor envy, nor covetousness.
17. For this reason, even that chief refuge of all Yugas, the Supreme Brahma was attainable to all. The white cloth-wearing Narayana (also was the soul of all creatures.
18. In the Krita Yuga, the distinctive characteristics of the Brahmanas, the Kshatriyas, the Vaishyas and the Sudras were the same and all men were engaged in their own respective duties.
19. Brahma was then the sole refuge (of all men), there manners and customs were adopted to the attainments of Brahma, the object of their knowledge was Brahma; all their acts also had reference to Brahma. Thus men of all orders obtained equal merit.
20. One uniform Soul was the object of heir meditation, there was but one religion and one ordinance. Though they had different characteristics, they followed one Veda and they had one religion.
21. According to the division of time, they led the four modes of life without aiming at any object. Thus they obtained (final) emancipation.
22. The sign of Krita Yuga was that the religion than consisted of the identification of self with Brahma. In the Krita age the four orders had eternal fourfold measure.
23. Such was Krita Yuga devoid of these qualities. Now hear from me all about the Treta Yuga in which sacrifices were introduced (in the word).
24. (In this age) virtue decreased by a quarter and Narayana assumed a red colour. Men practised truth and devoted themselves to religion and religious rites.
25. Thus sacrifices were introduced and many religious rites came to be performed. In the Treta Yuga men began to devise to attain an object and they attained to it by performing (religious) acts and (giving away) gifts.
26. Men never deviated from virtue and they were always engaged in asceticism and the bestowal of gifts. The four orders were devoted to their respective duties and they performed (religious) rites. Such were the men in the Treta Yuga.
27. In the Dwapara Yuga virtue decreased by half; Vishnu assumed a yellow colour; and the Vedas became divided into four parts.
28. Then some learnt all the four Vedas; some again only three, some two and some did not know even the Rich.
29. The Shastras having been thus divided, (religious) acts also (naturally) multiplied. Mostly influenced by passion, men engaged in asceticism and gifts.
30. As men had no capacity to study the entire Veda, it came to be divided into several parts. And as the intellect (of men) deteriorated, few were devoted to truth.
31. When men fall off from truth, they become subject to various diseases, lust overtakes men and natural calamities fall on them.
32. Being affected by these, some then betake to asceticism. Others perform sacrifices with the desire of enjoying worldly luxuries or of obtaining heaven (and its pleasures).
33. O son of Kunti, thus in the Dvapara age men became degenerated on account of their impiety. In the Kali Yuga, only one quarter of virtue remains.
34. When this age appears, Keshava (Vishnu) assumes a black colour. The Vedas, the Institutes, the virtue, the sacrifices and religious observances all fall into disuse.
35. Then Ati (excessive rain), draught, rats, locusts, birds and king, diseases, lassitude, anger, deformities, natural calamities, anguish and fear of famine take possession of the world.
36-38. As this Yuga passes on, virtue becomes daily weaker. As virtue becomes weak, all creatures degenerate. And as creatures degenerate, their nature also undergoes deterioration. The religious acts performed at this waning of the Yuga produce contrary effects. Even those who live for several effects. Even those who live for several Yugas must conform to their changes.
39. O chastiser of foes, as regards your curiosity to know me, I tell you this, why should a wise man be eager to learn a superfluous thing?
40. O mighty-armed hero, I have thus told you all that you asked me about the different Yugas. May good come to you. Now return.
Thus ends the hundred and forty-ninth chapter, colloquy between Bhima and Hanuman, in the Tirthayatra of the Vana Parva.
Bhima said: -
1. I shall never go without seeing your former form. If you are pleased with me, show me your own form.
Vaishampayana said: -
2. Having been thus addressed by Bhima, the monkey chief showed him the form in which he jumped across the sea.
3. Desiring to gratify his brother, he (Hanuman) assumed a gigantic body which both in length and breadth grew exceedingly huge.
4. 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).
5-6. 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.
7-8. 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.
9. “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: -
10. Seeing that dreadful and wonderful body of Hanuman like the Vindhya mountain, the son of Pavana (Bhima) grew bewildered.
11. His down standing on end, the high-souled Bhima with joined hands spoke thus to Hanuman who was standing (in that form).
12. “O lord, O greatly mighty one. I have seen the vast dimensions of your body. Now decrease it with your own prowess.
13. I am unable to look at you who look like the rising sun, who is immeasurable and irrepressible and who resemble the Mainaka mountain.
14. 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.
15. Depending on your own strength of arms, you were capable of instantly destroying Lanka, with its warriors, heroes, elephants and chariots.
16. 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: -
17. Having been thus addressed by Bhima, that chief of monkeys, Hanuman replied in affectionate words and in solemn accents.
Hanuman said: -
18. O mighty armed descendant of Bharata, O Bhimasena, it is as you say. That wretch of a Rakshasa (Ravana) was no match for me.
19. 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.
20. 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.
21. O greatly wise one being intent on the welfare of your brothers and being protected by Vayu, go along a fortunate and blessed way.
22. 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.
23. Do not pluck there any flowers by the force of your personal might, for the celestials deserve respect and regard from mortals.
24. 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.
25. 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.
26. 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).
27. 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.
28. 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.
29. The celestials are maintained by the sacrifices prescribed by the Vedas and the ordinances. But men maintain themselves by following ordinances of Brihaspati and Usanas.
30-33. 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.
34. The religion of the twice-born consists of the knowledge of the soul. The colour of that order is universally the same. The performances of sacrifices, study and the bestowal of gifts, these are the three well-known general duties.
35. 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).
36. It is said that the duty of the Sudra is to serve the twice-born ones. The (Sudra) cannot beg alms, perform Homas and observe vows. They are to live in their master's house.
37. O son of Kunti, your duty is that of a Kshatriya, namely to protect (men). Therefore, controlling your passions, perform your own duties in a humble spirit.
38-39. 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.
40. Therefore, the nature of the hostile country, its fortified places, the allies of the enemy, their prosperity and adversity, must be ascertained by spies.
41-42. 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.
43. 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.
44. 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.
45. 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.
46. 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.
47-48. 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.
49. When a king justly punishes and shows favour, dignity of the law is then well maintained and all people live in good order.
50. 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.
51. 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.
52. 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.
Thus ends the hundred and fiftieth chapter, colloquy between Bhima and Hanuman, in the Tirthayatra of the Vana Parva.