Bhima fetches Saugandhika flowers for Draupadi, and meets his brother Hanuman

Draupadi requests Bhima for Saugandhika flowers

At Gandhamadana, observing cleanliness, the Pandavas dwelt for six nights, in expectation of beholding Dhananjaya. It came to pass that all of a sudden there blew a wind from the north-east and brought a celestial lotus of a thousand petals and effulgent as the sun. Draupadi saw that pure and charming lotus of unearthly fragrance, brought by the wind and left on the ground. Having obtained that excellent and beautiful lotus, she became exceedingly delighted and addressed Bhimasena in the following words: “Behold, O Bhima! this most beautiful unearthly flower having within it the very source of fragrance. It gladdens my heart. This one shall be presented to Yudhishthira. Do you, therefore, procure others for my satisfaction, in order that I may carry them to our hermitage in the Kamyaka. If I have found grace with you, procure others of this species in large numbers. I wish to carry them to our hermitage.” Having said this, Draupadi approached Yudhishthira, taking the flower.

Bhima sets out in search of Saugandhika

Knowing the desire of his beloved queen, Bhima of great strength, also set out, in order to gratify her. Intent upon fetching the flowers, he began to proceed at rapid space, facing the wind, in the direction from which the flower had come. Taking the bow inlaid with gold on the back as also arrows like unto venomous snakes, he proceeded as a lion in anger or an elephant in rut. All beings gazed at him, holding a mighty bow and arrows. Neither exhaustion, nor langour, neither fear nor confusion, ever possessed Bhima, the offspring of Vayu. Desirous of pleasing Draupadi the mighty one, free from fear or confusion, ascended the peak depending on the strength of his arms. He began to range that beautiful peak covered with trees, creepers and of black rocky base; and frequented by Kinnaras; and variegated with minerals, plants, beasts, and birds of various hues; and appearing like an upraised arm of the Earth adorned with an entire set of ornaments. That one of matchless prowess proceeded, fixing his look at the slopes of the Gandhamadana, beautiful with flowers of every season, and revolving various thoughts in his mind and with his ears, eyes and mind rivetted to the spots resounding with the notes of male kokilas and ringing with the hum of black bees. Like an elephant in rut ranging mad in a forest that one of mighty prowess smelt the rare odour proceeding from the flowers of every season. He was fanned by the fresh breeze of the Gandhamadana bearing the perfumes of various blossoms and cooling like unto a father's touch. On his fatigue being removed the down on his body stood on end. In this state Bhima for the flowers began to survey all the mountain, inhabited by Yakshas, Gandharvas, celestials and Brahmarshis. Brushed by the leaves of Saptachchada tree, besmeared with fresh red, black and white minerals, he looked as if decorated with lines of holy unguents drawn by fingers. With clouds stretching at its sides, the mountain seemed dancing with outspread wings.

On account of the trickling waters of springs, it appeared to be decked with necklaces of pearls. It contained romantic caverns, groves, cascades and caves. There were excellent peacocks dancing to the jingling of the bangles of the Apsaras. Its rocky surface was worn away by the end of tusks of the elephants presiding over the cardinal points. With the waters of rivers falling down, the mountain looked as if its clothes were getting loosened. That graceful son of the wind-god playfully and cheerfully went on, pushing away by his force countless intertwisted creepers. Stags in curiosity gazed at him, with grass in their mouths. Not having experienced fear ever before, they were unalarmed, and did not flee away. Being engaged in fulfilling the desire of his love, the youthful son of Pandu, stalwart and of splendour like unto the hue of gold; having a body strong as a lion; treading like a mad elephant; possessing the force of a mad elephant; having coppery eyes like unto those of a mad elephant; and capable of checking a mad elephant began to range the romantic sides of the Gandhamadana with his beautiful eyes uplifted; and displaying as it were a novel type of beauty. The wives of Yakshas and Gandharvas sitting invisible by the side of their husbands, stared at him, turning their faces with various motions. Intent upon gratifying Draupadi exiled unto the woods, as he was ranging the beautiful Gandhamadana, he remembered the many and various woes caused by Duryodhana. He thought, “Now that Arjuna sojourn in heaven and that I too have come away to procure the flowers, what will our brother Yudhishthira do at present? Surely, from affection and doubting their prowess, Yudhishthira will not let Nakula and Sahadeva come in search of us. How, again, can I obtain the flowers soon?”

Thinking thus, Bhima proceeded in a main like unto the king of birds, his mind and sight fixed on the delightful side of the mountain. Having for his provisions on the journey the words of Draupadi, Bhimasena, endued with strength and the swiftness of the wind, with his mind and sight fixed on the blooming slopes of the mountain, proceeded speedily, making the earth tremble with his tread, as does a hurricane at the equinox; and frightening herds of elephants, grinding lions, tigers and deer and uprooting and smashing large trees and tearing away by force plants and creepers, like unto an elephant ascending higher and higher the summit of a mountain; and roaring fiercely even as a cloud attended with thunder. Awakened by that mighty roaring of Bhima, tigers came out of their dens, while other rangers of the forest hid themselves. The coursers of the skies sprang up on their wing in fright. Herds of deer hurriedly ran away. Birds left the trees and fled. Lions forsook their dens. The mighty lions were roused from their slumber. The buffaloes stared. The elephants in fright, leaving that wood, ran to more extensive forests company with their mates. The boars and the deer and the lions and the buffaloes and the tigers and the jackals and the gavayas of the wood began to cry in herds. The ruddy geese, and the gallinules and the ducks and the karandavas and the plavas and the parrots and the male kokilas and the herons in confusion flew in all directions, while some proud elephants urged by their mates, as also some lions and elephants in rage, flew at Bhimasena. As they were distracted at heart through fear, these fierce animals discharging urine and dung, set up loud yells with gapping mouths. Thereupon the illustrious and graceful son of the wind-god, the mighty Pandava, depending upon the strength of his arms, began to slay one elephant with another elephant and one lion with another lion while he despatched the others with slaps. On being struck by Bhima the lions and the tigers and the leopards, in fright gave loud cries and discharged urine and dung. After having destroyed these the handsome son of Pandu, possessed of mighty strength, entered into the forest, making all sides resound with his shouts.

Then the long-armed one saw on the slopes of the Gandhamadana a beautiful plantain tree spreading over many a yojana. Like unto a mad lion, he proceeded amain towards that tree breaking down various plants. Bhima, uprooting innumerable plantain trunks equal in height to many palm-trees placed one above another, cast them on all sides with force. Haughty like a male lion, he sent up shouts. Then he encountered countless beasts of gigantic size, stags, monkeys, lions, buffaloes, and aquatic animals. What with the cries of these, and what with the shouts of Bhima, even the beasts and birds that were at distant parts of the wood, became all frightened. Hearing those cries of beasts and birds, myriads of aquatic fowls suddenly rose up on wetted wings. Seeing these fowls of water, Bhima proceeded in that direction; and saw a vast and romantic lake. That fathomless lake was, as it were, being fanned by the golden plantain trees on the coast, shaken by the soft breezes. Immediately descending into the lake abounding in lilies and lotuses, he began to sport lustily like unto a mighty maddened elephant. Having thus sported there for a long while, he wanted to penetrate with speed into that forest filled with trees. Then the Pandava winded with all his might his loud-blowing shell. Striking his arms with his hands, the mighty Bhima made all the points of heaven resound. Filled with the sounds of the shell, and with the shouts of Bhimasena, and also with the reports produced by the striking of his arms, the caves of the mountain seemed as if they were roaring. Hearing those loud arm-strokes, like unto the crashing of thunder, the lions that were slumbering in the caves, uttered mighty howls. Being terrified by the yelling of the lions, the elephants sent forth tremendous roars, which filled the mountain.

Hanuman obstructs Bhima's path

Hearing those sounds emitted, and knowing also Bhimasena to be his brother, Hanuman, the chief of monkeys, with the view of doing good to Bhima, obstructed the path leading to heaven. Thinking that Bhima should not pass that way, Hanuman lay across the narrow path, beautified by plantain trees, obstructing it for the sake of the safety of Bhima. With the object that Bhima might not come by curse or defeat, by entering into the plantain wood, Hanuman of huge body lay down amidst the plantain trees, being overcome with drowsiness. He began to yawn, lashing his long tail, raised like unto the pole consecrated to Indra, and sounding like thunder. On all sides round, the mountains by the mouths of caves emitted those sounds in echo, like a cow lowing. As it was being shaken by the reports produced by the lashing of the tail, the mountain with its summits tottering, began to crumble all around. Overcoming that roaring of mad elephants, the sounds of his tail spread over the varied slopes of the mountain.

On those sounds being heard, the down of Bhima's body stood on end; and he began to range that plantain wood, in search of those sounds. That one of mighty arms saw the monkey-chief in the plantain wood, on an elevated rocky base. He was hard to be looked at even as the lightning-flash; of coppery hue like that of the lightning-flash: endued with the voice of the lightning-flash; quick moving as the lightning-flash; having his short flesh neck supported on his shoulders; with his waist slender in consequence of the fullness of his shoulders. His tail covered with long hair, and a little bent at the end, was raised like unto a banner. Bhima saw Hanuman's head furnished with small lips, and coppery face and tongue, red ears, brisk eyes, and bare white incisors sharpened at the edge. His head was like unto the shining moon; adorned with white teeth within the mouth; and with mane scattered over, resembling a heap of Ashoka flowers. Amidst the golden plantain trees, that one of exceeding effulgence was lying like unto a blazing fire, with his radiant body. Bhima saw that mighty chief of monkeys, of huge body, lying like unto the Himalaya, obstructing the path of heaven. Seeing him alone in that mighty forest, the undaunted athletic Bhima, of long arms, approached him with rapid strides, and uttered a loud shout like unto the thunder. At that shout of Bhima, beasts and birds became all alarmed.

The powerful Hanuman, however, opening his eyes partially looked at Bhima with disregard, with eyes reddened with intoxication. Then smilingly addressing him, Hanuman said the following words: “Ill as I am, I was sleeping sweetly. Why have you awakened me? You should show kindness to all creatures, as you have reason. Belonging to the animal species, we are ignorant of virtue. But being endued with reason, men show kindness towards creatures. Why do then reasonable persons like you commit themselves to acts contaminating alike body, speech, and heart, and destructive of virtue? You know not what virtue is, neither have you taken council of the wise. Therefore it is that from ignorance, and childishness you destroy the lower animals. Say, who are you, and what for have you come to the forest devoid of humanity and human beings? Tell also, where you will go to-day. Further it is impossible to proceed. Yonder hills are inaccessible. Save the passage obtained by the practice of asceticism, there is no passage to that place. This is the path of the celestials; it is ever impassable by mortals. Out of kindness do I dissuade you. Do hear my words. You can not proceed further from this place. Therefore you desist. To-day in very way you are welcome to this place. If you think it proper to accept my words, do you then rest here, partaking of fruits and roots, sweet as ambrosia, and do not have yourself destroyed for naught."

Hearing these words of the intelligent monkey-chief, the heroic Bhima answered, “Who are you? Why have you assumed the shape of a monkey? It is a Kshatriya, one of a race next to the Brahmanas, that asks you. He belongs to the Kuru race and the lunar stock, and was borne by Kunti in her womb, and is one of the sons of Pandu, and is the off spring of the wind-god, and is known by the name of Bhimasena.”

Hearing these words of the Kuru hero, Hanuman smiled, and that son of the wind-god Hanuman spoke unto that offspring of the wind-god Bhimasena, saying, “I am a monkey, I will not allow you the passage you desire. Better desist and go back. Do you not meet with destruction.”

At this Bhimasena replied. “Destruction at anything else do I not ask you about, O monkey! Give me passage. Arise! Do not come by grief at my hands.”

Hanuman said, “I have no strength to rise; I am suffering from illness. If go you must, do you go by overleaping me.”

Bhima said, “The Supreme Soul void of the properties pervades a body all over. Him knowable alone by knowledge, I cannot disregard. Therefore, I will not overleap you. If I had not known Him from Whom become manifest all creatures, I would have leapt over you and also the mountain, even as Hanuman had bounded over the ocean.”

Thereupon Hanuman said, “Who is that Hanuman, who had bounded over the ocean? I ask you. Relate if you can.”

Bhima replied, “He is my brother, excellent with every perfection, and endued with intelligence and strength both of mind and body. He is the illustrious chief of monkeys, renowned in the Ramayana. For Rama's queen, that king of the monkeys with one leap crossed the ocean extending over a hundred yojanas. That mighty one is my brother. I am equal unto him in energy, strength and prowess and also in fight. Able am I to punish you. So arise. Either give me passage or witness my prowess to-day. If you do not listen to my bidding, I shall send you to the abode of Yama."

Then knowing him to be intoxicated with strength, and proud of the might of his arms, Hanuman, slighting him at heart, said the following words, “Relent you! In consequence of age, I have no strength to get up. From pity for me, do you go, moving aside my tail.”

Being thus addressed by Hanuman, Bhima proud of the strength of his arms, took him for one wanting in energy and prowess, and thought within himself, “Taking fast hold of the tail, will I send this monkey destitute of energy and prowess, to the region of Yama.” Thereat, with a smile he slightingly took hold of the tail with his left hand; but could not move that tail of the mighty monkey. Then with both arms he pulled it, resembling the pole reared in honour of Indra. Still the mighty Bhima could not raise the tail with both his arms. His eye-brows were contracted up, his eyes rolled, his face was contracted into wrinkles and his body was covered with sweat; and yet he could not raise it. When after having striven, Bhima failed in raising the tail, he approached the side of the monkey, and stood with a bashful countenance. Bowing down, Kunti's son, with joined hands, spoke these words, “Relent you, O foremost of monkeys! and forgive me for my harsh words. Are you a Siddha, or a god, or a Gandharva, or a Guhyaka? I ask you out of curiosity. Tell me who you are that have assumed the shape of monkey, if it be not a secret, and if I can well hear it. I ask you as a disciple, and I seek your refuge.”

Hanuman reveals himself to Bhimasena

Thereupon Hanuman said, “O represser of foes! To the extent of your curiosity to know me, shall I relate all at length. Listen, I was begotten by the wind-god upon the wife of Kesari. I am a monkey, by name Hanuman. All the mighty monkey-kings, and monkey-chiefs used to wait upon that son of the sun, Sugriva, and that son of Indra, Vali. A friendship subsisted between me and Sugriva, as between the wind and fire. For some cause, Sugriva, driven out by his brother, for a long time dwelt with me at the Rishyamukh. It came to pass that the mighty son of Dasharatha the heroic Rama, who is Vishnu's self in the shape of a human being, took his birth in this world. In company with his queen and brother, taking his bow, that foremost of bowmen with the view of compassing his father's welfare, began to reside in the Dandaka forest. From Janasthana, that mighty Rakshasa monarch, the wicked Ravana, carried away his queen by stratagem and force, deceiving that foremost of men, through the agency of a Rakshasa, Maricha, who assumed the form of a deer marked with gem-like and golden spots. After his wife was carried away, that descendant of Raghu, while searching with his brother for his queen, met, on the summit of that mountain, with Sugriva, chief of the monkeys. Then a friendship was contracted between him and Raghava. The latter, having slain Vali installed Sugriva in the kingdom. Having obtained the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in search of Sita. I too with innumerable monkeys set out towards the south in quest of Sita. Then a mighty vulture Sampati by name, communicated the tidings that Sita was in the abode of Ravana. Thereupon with the object of securing success unto Rama, I all of a sudden bounded over the main, extending for a hundred yojanas. Having by my own prowess crossed the ocean, that abode of sharks and crocodiles, I saw in Ravana's residence, the daughter of king Janaka, Sita, like unto the daughter of a celestial. Having interviewed that lady, Vaidehi, Rama's beloved, and burnt the whole of Lanka with its towers and ramparts and gates, and proclaimed my name there, I returned. Hearing everything from me Rama at once ascertained his course of action, and having for the passage of his army constructed a bridge across the deep, crossed it followed by myriads of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also Ravana, the oppressor of the worlds together with his Rakshasa followers. Having slain the king of the Rakshasas, with his brother, and sons and kindred, he installed in the kingdom in Lanka the Rakshasa chief, Vibhishana, pious, reverent, and kind to devoted dependants. Then Rama recovered his wife like the lost Vaidic revelation. Then Raghu's son, Rama, with his devoted wife, returned to his own city, Ayodhya, inaccessible to enemies; and that lord of men began to dwell there. Then that foremost of kings, Rama was established in the kingdom. Thereafter, I asked a boon of the lotus-eyed Rama, saying, “O Rama! May I live as long as the history of your deeds remains extant on earth!" Thereupon he said, “So be it.” Through the grace of Sita also, here all excellent objects of entertainment are supplied to me, whoever abide at this place. Rama reigned for the thousand and ten hundred years. Then he ascended to his own abode. Ever since, here Apsaras and Gandharvas delight me, singing for me the deeds of that hero. This path is impassable to mortals. For this, as also with the view that none might defeat or curse you, have I obstructed your passage to this path trod by the immortals. This is one of the paths to heaven, for the celestials; mortals cannot pass this way. But the lake in search of which you have come, lies even in that direction."

Thus addressed, the powerful Bhimasena of mighty arms, affectionately, and with a cheerful heart, bowed unto his brother, Hanuman, and said in mild words, “None is more fortunate than I am; now have I seen my elder brother. It is a great favour shown unto me; and I have been well pleased with you. Now I wish that you may fulfil this desire of mine. I desire to behold that incomparable form of yours, which you at that time had had, in bounding over the main, that abode of sharks and crocodiles. Thereby I shall be satisfied, and also believe in your words.”

Thus addressed, that mighty monkey said with a smile, “That form of mine neither you, not any one else can behold. At that age, the state of things was different, and does not exist at present. In the Krita age, the state of things was one; and in the Treta, another; and in the Dvapara, still another. Diminution is going on this age; and I have not that form now. The ground, rivers, plants, rocks, Siddhas, gods, and celestial sages conform to Time, in harmony with the state of things in the different Yugas. Therefore, do not desire to see my former shape. I am conforming to the tendency of the age. Verily, Time is irresistible.”

Hanuman describes different Yugas

Bhimasena said, “Tell me of the duration of the different Yugas, and of the different manners and customs and of virtue, pleasure and profit, and of acts, and energy, and of life and death in the different Yugas.”

Thereupon Hanuman said, “O child! That Yuga is called Krita when the one eternal Dharma was extant. In that best of Yugas, every one had religious perfection, and, therefore, there was no need of religious acts. Then virtue knew no deterioration; nor did people decrease. It is for this that this age is called Krita (perfect). But in time the Yuga had come to be considered as an inferior one. In the Krita age, there were neither gods, nor demons, nor Gandharvas, nor Yakshas, nor Rakshasas, nor Nagas. There was no buying and selling. The Sama, the Rik, and the Yajus did not exist. There was no manual labour. Then the necessaries of life were obtained only by being thought of. The only merit was in renouncing the world. During that Yuga, there was neither disease, nor decay of the senses. There was neither malice, nor pride, nor hypocrisy, nor discord, nor ill-will, nor cunning, nor fear, nor misery, nor envy, nor covetousness. For this, that prime refuge of Yogis, even the Supreme Brahma, was attainable to all. Narayana wearing a white hue was the soul of all creatures. In the Krita Yuga, the distinctive characteristics of Brahmanas, Kshatriyas, Vaishyas, and Sudras were natural and these ever stuck to their respective duties. Then Brahma was the sole refuge, and their manners and customs were naturally adapted to the attainment of Brahma and the objects of their knowledge was the sole Brahma, and all their acts also had reference to Brahma. In this way all the orders attained merit. One uniform Soul was the object of their meditation; and there was only one Mantra (the Om), and there was one ordinance. Although of different characteristics, all of them followed a single Veda; and they had one Dharma. According to the divisions of time, they led the four modes of life, without aiming at any object, and so they attained emancipation. The Dharma consisting in the identification of self with Brahma indicates the Krita Yuga. In the Krita Yuga, the virtue of the four orders is throughout entire in four-fold measure. Such is the Krita Yuga devoid of the three qualities.

“Also hear from me of the character of the Treta Yuga. In this age, sacrifices are introduced, and virtue decreases by a quarter. Narayana assumes a red colour. Men practise truth, and devote themselves to Dharma and religious rites. Thence sacrifices and various religious observances come into existence. In the Treta Yuga people begin to devise means for the attainment of an object; and they attain it through acts and gifts. They never deviate from virtue. They are devoted to asceticism and to the bestowal of gifts. The four orders adhere to their respective duties; and perform rites. Such are the men of the Treta Yuga.

“In the Dwapara Yuga, Dharma decreases by one half. Narayana wears a yellow hue. The Veda becomes divided into four parts. Then some men retain the four Vedas, and some of three Vedas, and some of one Veda, while others do not know even the Riks. On the Shastras becoming thus divided, acts become multiplied. Largely influenced by passion, people engage in asceticism and gifts. From their incapacity to study the entire Veda, it becomes divided into several parts. In consequence of intellect having decreased, few are established in truth. When people fall off from truth, they become subject to various diseases; and then lust, and natural calamities ensue. Afflicted with these, people betake themselves to penances. Some celebrate sacrifices, desiring to enjoy the good things of life, or attain heaven. On the coming of the Dwapara Yuga, men become degenerate, in consequence of impiety.

“In the Kali Yuga a quarter only of virtue abides. In the beginning of this iron age, Narayana wears a black hue. The Vedas and the institutes, virtue, sacrifices, and religious observances, fall into disuse. Then reign disease, lassitude, anger and other deformities, natural calamities, anguish, and fear of scarcity. As the Yugas wane, virtue dwindles. As virtue dwindles away, creatures degenerate. As creatures degenerate, their natures undergo deterioration. The religious acts performed at the waning of the Yugas, produce contrary effects. Even those that live for several Yugas, conform to these changes.

“As regards your curiosity to know me, I say this, Why should a wise person be eager to know a superfluous matter? Thus, have I narrated in full what you had asked me regarding the characteristics of the different yugas. Good happen to you! Do you return.”

Hanuman reveals his true form and grants a boon to Bhima

Bhimasena said, “Without beholding your former shape, I will never go away. If I have found favour with you, do you then show me yours own shape."

Being thus addressed by Bhima, the monkey with a smile showed him that form of his in which he had bounded over the main. Wishing to gratify his brother, Hanuman assumed a gigantic body which both in length and breadth increased exceedingly. That monkey of immeasurable effulgence stood there, covering the plantain grove furnished with trees, and elevating himself to the height reached by the Vindhya. 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. Bhima, beholding that gigantic form of his brother, wondered, and the hairs of his body repeatedly stood on end. 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. Amidst foes, my size increases exceedingly by its own energy.”

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, “O lord! By me have been beheld the vast dimensions of your body. Now decrease yourself 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. 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, horses, elephants and chariots. Surely, 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."

Thus addressed by Bhima, Hanuman answered in affectionate words uttered in solemn accents: “O Bharata! It is as you say. That worst of Rakshasas was no match for me. But if I had slain Ravana, 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, being intent on the welfare of your brothers, and protected by the wind-god, you go along a fortunate and auspicious way. This way will lead you to the Saugandhika wood. Proceeding in this direction, you will behold the gardens of Kubera, guarded by Yakshas and Rakshasas. Do not pluck the flowers there personally by your own force; for the gods deserve regard specially from mortals. The gods confer their favour upon men, being propitiated by offerings, homas, reverential salutations, recitation of Mantras, and veneration. Do not, therefore, act with rashness, and do not deviate from the duties of your order.

“Sticking to the duties of your order, do understand and follow the highest morality. Without knowing duties and serving the old, even persons like unto Brihaspati cannot understand profit and Dharma. 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 Brihaspati and Ushanas 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. 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. If people do not resort to their prescribed vocations, they perish, but by regularly following the three professions, they bring about Dharma. The Dharma 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 is that of the Kshatriya, which is to protect the subjects. Do 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 punishs and conferrs 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. Success is to be attained through these, either in separation, or combined--namely, conciliation, gift, sowing dissensions, chastisement, and sight. Polity has for its root diplomacy; and diplomacy also is the main qualification of spies. Polity, if well judged conferreth success. Therefore, in matters of polity the counsels of Brahmanas should be resorted to. 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. 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. 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. When the king justly punishes and shows favour, the dignity of the law is well maintained, 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 where repair meritorious persons.”

Then contracting that huge body of his, which he had assumed at will, the monkey with his arms again embraced Bhimasena. On Bhima being embraced by his brother, his fatigue went off, and all the powers of body as also his strength were restored. Having gained great accession of strength, he thought that there was none equal to him in physical power. With tears in his eyes, the monkey from affection again addressed Bhima in choked utterance, saying, “O hero! Repair to your own abode. May I be incidentally remembered by you in your talk! Do not tell any one that I abide here. The most excellent of the wives of the gods and Gandharvas resort to this place, and the time of their arrival is night. My eyes have been blessed by seeing you. O Bhima! Having felt a human being by coming in contact with you, I have been put in mind of that son of Raghu, who was Vishnu himself under the name of Rama, and who delighted the heart of the world; and who was as the sun in regard to the lotus face of Sita, and also to that darkness, Ravana. Therefore, let not your meeting with me be fruitless. Do with fraternal feeling ask of me a boon, O Bharata! If this be your wish, that going to Varanavata, I may destroy the insignificant sons of Dhritarashtra, even this will I immediately do. Or if this be your wish that, that city may be ground by me with rocks, or that I may bind Duryodhana and bring him before you, even this will I do to-day.”

Hearing those words of that high-souled one, Bhimasena with a cheerful heart answered Hanuman, saying, “O foremost of monkeys! I take all this as already performed by you. Good happen to you! I ask of you this, be you well pleased with me. On your having become our protector, the Pandavas have found help. Even by your prowess shall we conquer all foes."

Thus addressed, Hanuman said unto Bhimasena, “From fraternal feeling and affection, I will do good unto you, by diving into the army of your foes copiously furnished with arrows and javelins. When you shall give leonine roars, then shall I with my own, add force to shouts. Remaining on the flagstaff of Arjuna's car will I emit fierce shouts that will damp the energy of your foes. Thereby you will slay them easily.” Having said this unto Pandu's son, and also pointed him out the way. Hanuman vanished at that spot.

Bhima fights the Rakshasas and obtains the flowers

When that foremost of monkeys had gone away, Bhima began to range the huge Gandhamadana along that path. He went on, thinking of Hanuman's body and splendour unrivalled on earth, and also of the greatness and dignity of Dasaratha's son. Proceeding in search of the place filled with lotuses of that kind, Bhima beheld romantic woods, groves, rivers, lakes graced with trees bearing blossoms, and flowery woodlands variegated with various flowers. He beheld herds of mad elephants besmeared with mud, resembling masses of pouring clouds. That graceful one went on with speed, beholding by the wayside woods wherein there stood with their mates deer of quick glances, holding the grass in their mouths. Fearless from prowess, Bhimasena, as if invited by the breeze-shaken trees of the forest ever fragrant with flowers, bearing delicate coppery twigs, plunged into the mountainous regions inhabited by buffaloes, bears and leopards. On the way, he passed by lotus-lakes haunted by maddened black-bees, having romantic descents and woods, and on account of the presence of lotus-buds, appearing as if they had joined their hands before Bhima. Having for his provisions on the journey the words of Draupadi, Bhima went on with speed, his mind and sight fixed on the blooming slopes of the mountain. When the sun passed the meridian, he saw in the forest scattered over with deer, a mighty river filled with fresh golden lotuses. Being crowded with swans and Karandavas, and graced with Chakravakas, the river looked like a garland of fresh lotuses put on by the mountain. In that river that one of great strength found the extensive assemblage of Saugandhika lotuses, effulgent as the rising sun, and delightful to behold. Beholding it, Pandu's son thought within himself that his object had been gained, and also mentally presented himself before his beloved worn out by exile.

Having reached that spot, Bhimasena saw in the vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by lovely woods, and guarded by the Rakshasas. It sprang from the cascades contiguous to the abode of Kubera. It was beautiful to behold, and was furnished with a wide-spreading shade and abounded in various trees and creepers and was covered with green lilies. This unearthly lake was filled with golden lotuses, and swarmed with diverse species of birds. Its banks were beautiful and devoid of mud. Situated on the rocky elevation this expanse of excellent water was exceedingly fair. It was the wonder of the world and of romantic sight. In that lake, Bhima saw the water of ambrosial taste and cool and light and clear and fresh; and the Pandava drank of it profusely. That unearthly receptacle of waters was covered with celestial Saugandhika lotuses, and was also spread over with beautiful variegated golden lotuses of excellent fragrance having graceful stalks of lapis lazulis. Swayed by swans and Karandavas, these lotuses were scattering fresh farina. This lake was the sporting region of the high-souled Kubera, the king of the Yakshas. It was held in high regard by the Gandharvas, Apsaras and celestials. It was frequented by the celestial sages, Yakshas, Kimpurushas, Rakshasas and the Kinnaras; and it was well-protected by Kubera. As soon as he beheld that river and that unearthly lake, Bhimasena became exceedingly delighted.

Agreeably to the mandate of their king, hundreds and thousands of Rakshasas, named Krodhavashas, were guarding that lake, wearing uniforms and armed with various weapons. As the heroic Bhima, clad in deer-skins and wearing golden armlets and equipped with weapons and girding his sword on, was fearlessly proceeding, with the view of gathering the lotus, those Rakshasas saw him and immediately began to address each other, shouting forth, “It behoves you to enquire for the errand on which this man, clad in deer skins, and equipped with arms, has come.”

Then they all approached Bhimasena and asked, “Who are you? You should answer our questions. We see you in the guise of an ascetic and yet armed with weapons. Do unfold unto us the object with which you have come here."

Bhima said, “I am the son of Pandu, and next by birth to Yudhishthira the just, and my name is Bhimasena. O Rakshasas! I have come with my brothers to the jujube named Vishala. At that place, Draupadi saw an excellent Saugandhika lotus, which, of a certainty, was carried there by the wind from this region. She wishes to have those flowers in abundance. Know you, you Rakshasas! that I am engaged in fulfilling the desire of my wedded wife of faultless features, and have come here to procure the flowers.”

Thereat the Rakshasas said, “O foremost of men! This spot is dear unto Kubera, and it is his sporting region. Men subject to death cannot sport here. The celestial sages, and the gods taking the permission of the chief of the Yakshas, drink of this lake, and sport herein. The Gandharvas and the Apsaras also divert themselves in this lake. That wicked person who, disregarding the lord of treasures, unlawfully attempts to sport here, without doubt, meets with destruction. Disregarding him, you seek to take away the lotuses from this place by main force. Why then do you say that you are the brother of Yudhishthira the just? First, taking the permission of the lord of Yakshas, do you drink of this lake and take away the flowers. If you do not do this, you shall not be able even to glance at a single lotus.”

Bhimasena said, “You Rakshasas! I do not see the lord of wealth here. Even if I did see that mighty king, I would not beseech him. Kshatriyas never beseech any body. This is the eternal morality; and I by no means wish to forsake the Kshatriya morality. Further this lotus-lake has sprung from the cascades of the mountain; it has not been excavated in the mansion of Kubera. Therefore it belongs equally to all creatures with Vaishravana. In regard to a thing of such a nature, who goes to beseech another?"

Having said this unto the Rakshasas, the mighty-armed and exceedingly unforbearing Bhimasena of great strength plunged into the lotus-lake. Thereat that powerful one was forbidden by the Rakshasas, saying, “Do not do this;” and they from all sides began to abuse him in anger. But slighting these Rakshasas, that mighty one of dreadful prowess plunged farther and farther. Now they all prepared for opposing him. With eyes rolling, they upraised their arms, and rushed in wrath at Bhimasena, exclaiming, “Seize him!” “Bind him! Slew him! We shall cook Bhimasena, and eat him up!” Thereupon that one of great force, taking his ponderous and mighty mace inlaid with golden plates, like unto the mace of Yama himself, turned towards those, and then said, “Stay!” At this, they darted at him with vehemence, brandishing lances, axes, and other weapons. Wishing to destroy Bhima, the dreadful and fierce Krodhavashas surrounded Bhima on all sides. But that one, being endued with strength, had been begotten by Vayu in the womb of Kunti; and he was heroic and energetic, and the slayer of foes, and ever devoted to virtue and truth, and incapable of being vanquished by enemies through prowess. Accordingly this high-souled Bhima defeating all the manoeuveres of the foes, and breaking their arms, killed on the banks of the lake more than a hundred, commencing with the foremost. Then witnessing his prowess and strength, and the force of his skill, and also the might of his arms; and unable to bear the onset, those prime heroes all of a sudden fled on all sides in bands. Beaten and pierced by Bhimasena, those Krodhavashas quitted the field of battle, and in confusion quickly fled towards the Kailasa cliff, supporting themselves in the sky.

Having thus by the exercise of his prowess defeated those hosts, even as Indra had defeated the armies of Daityas and Danavas, Bhima, now that he had conquered the enemy, plunged into the lake and began to gather the lotuses, with the object of gaining his purpose. As he drank of the waters, like unto nectar, his energy and strength were again fully restored; and he fell to plucking and gathering Saugandhika lotuses of excellent fragrance. On the other hand, the Krodhavashas, being driven by the might of Bhima and exceedingly terrified, presented themselves before the lord of wealth, and gave an exact account of Bhima's prowess and strength in fight. Hearing their words, the god Kubera smiled and then said, “Let Bhima take for Draupadi as many lotuses as he likes. This is already known to me.” Thereupon taking the permission of the lord of wealth, those Rakshasas renouncing anger, went to that foremost of the Kurus, and in that lotus-lake beheld Bhima alone, disporting in delight. Then, Bhima began to collect those rare unearthly, variegated and fresh flowers in abundance.

Yudhishthira goes to Saugandhika lake in search of Bhima

And it came to pass that a high and violent wind, piercing to the touch, and blowing about gravels, arose, portending battle. Frightful meteors began to shoot, with thundering sounds. Being enveloped by darkness, the sun became pale, his rays being obscured. On Bhima displaying his prowess, dreadful sounds of explosion rang through the sky. The earth began to tremble, and dust fell in showers. The points of the heavens became reddened. Beasts and birds began to cry in shrill tones. Every thing became enveloped in darkness; and nothing could be distinguished. Other evil omens besides these appeared there. Witnessing these strange phenomena, Dharma's son Yudhishthira said, “Who is it that will overcome us? You Pandavas who take delight in battle, good betide you! Do you equip yourselves. From what I see, I infer that the time for the display of our prowess has drawn nigh”.

Having said this, the king looked around. Then not finding Bhima, Yudhishthira enquired of Draupadi and the twins standing near regarding his brother, Bhima, saying, “O Panchali! Is Bhima intent upon performing some great feat, or has that one delighting in daring deeds already achieved some brave deed? Portending some great danger, these omens have appeared all around, indicating a fearful battle.”

When Yudhishthira said this, his beloved queen, Draupadi answered him, in order to remove his anxiety: “O king! That Saugandhika lotus which to-day had been brought by the wind. I had out of love duly shown unto Bhimasena; and I had also said unto that hero, If you can find many of this species, procuring even all of them, do you return speedily. That mighty armed one, with the view of gratifying my desire, may have gone towards the north-east to bring them.”

Having heard these words of hers, the king said unto twins, “Let us together follow the path taken by Bhimasena. Let the Rakshasas carry those Brahmanas that are fatigued and weak. O Ghatotkacha! You carry Draupadi. I am convinced and it is plain that Bhima has dived into the forest; for it is long since he has gone, and in speed he resembles the wind, and in clearing over the ground, he is swift like unto Garuda, and he will ever leap into the sky, and alight at his will. O Rakshasas! We shall follow him through your prowess. He will not at first do any wrong to the Siddhas versed in the Vedas.”

Saying, “So be it,” Hidimaba's son and the other Rakshasas who knew the quarter where the lotus lake of Kubera was situated, started cheerfully with Lomasha, bearing the Pandavas, and many of the Brahmanas. Having shortly reached that spot, they saw that romantic lake covered with Saugandhika and other lotuses and surrounded by beautiful woods. On its shores they beheld the high-souled and vehement Bhima, as also the slaughtered Yakshas of large eyes, with their bodies, eyes, arms and thighs smashed, and their heads crushed. On seeing Bhima, standing on the shore of that lake in an angry mood, and with steadfast eyes, and biting his lip, stationed on the shore of the lake with his mace upraised by his two hands, like unto Yama with his mace in his hand at the time of the universal dissolution, Yudhishthira embraced him again and again, and said in sweet words, “O Kaunteya! What have you done? Good betide you! If you wish to do good unto me, you should never again commit such a rash act, nor offend the gods.”

Having thus instructed Bhima and taken the flowers those god-like ones began to sport in that very lake. At this instant, the huge-bodied warders of the gardens, equipped with rocks for weapons, presented themselves at the spot. Seeing Yudhishthira, the great sage Lomasha, Nakula, Sahadeva and also the other foremost of Brahmanas, they all bowed themselves down in humility. Being pacified by Yudhishthira, the Rakshasas became satisfied. With the knowledge of Kubera, those foremost of Kurus for a short time dwelt pleasantly at that spot on the slopes of the Gandhamadana, expecting Arjuna.

The Pandavas go back to Badari

Yudhishthira, while living at the Saugandhika lake, addressed Draupadi, his brother, and the Brahmanas, saying, “By us have been attentively seen one after another sacred and auspicious tirthas, and woods, delightful to beheld, which had ere this been visited by the celestials and the high-souled sages, and which had been worshipped by the Brahmanas. In various sacred Ashramas we have performed ablutions with Brahmanas, and have heard from them the lives and acts of many sages, and also of many royal sages of yore, and other pleasant stories. With flowers and water have the Gods been worshipped by us. With offerings of fruits and roots as available at each place we have gratified the Pitris. With the high-souled ones have we performed ablutions in all sacred and beautiful mountains and lakes, and also in the highly sacred ocean. With the Brahmanas we have bathed in the Ila, in the Sarasvati, in the Sindhu, in the Yamuna, in the Narmada, and in various other romantic tirthas. Having passed the source of the Ganga, we have seen many a lovely hill and the Himalaya mountains, inhabited by various species of birds, and also the jujube named Vishala, where there is the hermitage of Nara and Narayana. Finally, we have beheld this unearthly lake, held in veneration by the Siddhas, the gods and the sages. In fact, we have one by one carefully seen all celebrated and sacred spots in company with the high-souled Lomasha. Now, O Bhima! how shall we repair to the sacred abode of Vaishravana, inhabited by the Siddhas? Do you think of the means of entering the same."

When that king had said this, an aerial voice spoke, saying, “You will not be able to go to that inaccessible spot. By this very way, you repair from this region of Kubera to the place whence you had come to the hermitage of Nara and Narayana, known by the name of Badari. Thence you will repair to the hermitage of Vrishaparva, abounding in flowers and fruit, and inhabited by the Siddhas and the Charanas. Having passed that, you will proceed to the hermitage of Arshtisena, and from thence you will behold the abode of Kubera.”

Just at that moment the breeze became fresh, gladsome, cool and redolent of unearthly fragrance; and it showered blossoms. On hearing the celestial voice from the sky, they all were amazed, more specially those earthly Rishis and the Brahmanas. On hearing this mighty marvel, the Brahmana Dhaumya, said, “This should not be gainsaid. O Bharata! Let this be so.”

Thereupon, king Yudhishthira obeyed him. Having returned to the hermitage of Nara and Narayana, he began to dwell pleasantly, surrounded by Bhimasena and his other brothers, Panchali the Brahmanas.