‘Hidimba said, “Human! What is the need for this pointless roaring and bragging? Perform the actions first, then comes the bragging. Don’t take long. You think yourself to be powerful and valorous. In your fight with me today, you will find out that I am stronger. Till that time, I will not harm those who are sleeping and dreaming. I shall first kill you, the stupid one who speaks such wicked words. After drinking your blood from your body, I will kill them and then this one,8 who has done that which brought displeasure to me.” Having uttered these words, the maneater stretched out his arms and angrily dashed towards Bhimasena, the conqueror of enemies.
‘But the immensely powerful Bhima quickly seized his arms and laughingly flung him down. Seizing the struggling demon with great force, Bhima dragged him eight bow-lengths away, like a lion drags a small deer. At that, the furious rakshasa clasped the Pandava Bhimasena with great force and let out a terrible roar. Yet again, the immensely strong Bhima dragged him away, so that the sound would not wake his brothers who were happily sleeping. Clasping and dragging each other with great force, both Bhimasena and the rakshasa exhibited supreme strength. Fighting like two enraged sixty-year-old elephants, they tore down large trees and ripped off the creepers that grew around. At that great noise, those bulls among men9 and their mother woke up and saw Hidimba standing before them.’
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Vaishampayana said, ‘Waking up, those tigers among men,10 together with Pritha, were astonished on seeing the divine beauty of Hidimba. Then, astonished at the richness of her beauty, Kunti looked at her and addressed her in soft, gentle and assuring words. “O beautiful one, equal to the offspring of the gods! Who are you? Where have you come from? What business has brought you here? Are you the goddess of this forest or are you an apsara? Tell me everything and also tell me why you are standing here.”
‘Hidimba replied, “The great forest that you see, blue like monsoon clouds, is the habitation of the rakshasa Hidimba and me. O noble lady! Know me to be the sister of the lord of the rakshasas. O honoured lady! My brother sent me here to kill you and your sons. I came here on the instructions of that cruel one and saw your immensely powerful son, with a complexion like that of pure gold. O fortunate lady! Then, under the influence of Manmatha,11 who pervades the essence of everything, I fell under your son’s spell. Therefore, I chose your immensely powerful son to be my husband. Though I tried to control my passion, I could not. Since I was delayed, the maneater himself came here to kill all these sons of yours. But he has been flung on the ground and dragged away by your great-souled and wise son, my husband. Look at the man and the rakshasa, both with great strength and valour, grasping each other with great force and fighting and roaring.” On hearing these words, Yudhishthira, Arjuna, Nakula and the valorous Sahadeva quickly got up. They saw those two fighting, grasping and dragging each other, desirous of victory like two immensely powerful lions. They grasped and dragged each other again and again. Dust rose from the earth like billowing smoke from a forest fire. Covered with the dust of earth, they were enveloped like two mountains in whirling mists.
‘On seeing Bhima oppressed at the hands of the rakshasa, Partha12 slowly said, as if in jest, “O Bhima! O one with mighty arms! Do not be afraid. We did not know that you were tired from fighting this terrible rakshasa. O Partha!13 I am here to help you. I shall kill the rakshasa, while Nakula and Sahadeva will guard our mother.” Bhima replied, “Watch this fight as a neutral. You don’t have to take part. When I have got him in my clutches, he will not live for long.” Arjuna said, “O Bhima! What is the need to keep this evil rakshasa alive for so long? O conqueror of enemies! We have to leave this place as quickly as we can. We cannot stay here longer. Before long, the east will redden. The morning dawn is about to set in. At the roudra14 moment, the rakshasas become stronger. O Bhima! Be quick. Kill the terrible rakshasa before he begins to use his powers of delusion.15 Therefore, show the strength of your arms.” Having been thus addressed by Arjuna, Bhima threw up the body of the terrible rakshasa and whirled it around a hundred times.
‘Bhima said, “Your body has thrived in vain on impure flesh. Your intelligence is in vain and you have aged in vain. Therefore, you deserve a useless death. Today, I will end your useless existence.” Arjuna said, “If you think that killing this rakshasa in battle is too onerous a task, let me help you. O Vrikodara!16 Kill him quickly. Otherwise, let me kill him. You are tired and have almost finished the work. You deserve to rest now.” On hearing these words, Bhimasena was enraged. Crushing him on the ground with all his strength, he killed him the way one kills an animal. As he was thus being killed by Bhima, he let out a mighty roar that filled the entire forest, like the sound of a kettledrum drenched in water. Then the strong son17 of Pandu held the body in his hands and tore it into two, pleasing the Pandavas with the strength of his arms. On seeing Hidimba killed, they were delighted and swiftly congratulated Bhimasena, a tiger among men and conqueror of enemies. Worshipping the great-souled Bhima of terrible strength, Arjuna again told Vrikodara, “O lord! I think there is a city not far from this forest. O fortunate one! Let us go there quickly, before Suyodhana18 discovers us.” The scorchers of enemies and tigers among men19 agreed, as did their mother, and left, with the rakshasi Hidimba following.’
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‘Bhimasena said, “The rakshasas remember their enmity and use delusions.20 O Hidimba! Therefore, you also follow the path that your brother has taken.” Yudhishthira said, “O tiger among men! O Bhima! Do not kill a woman even in anger. O Pandava! Following the righteous path is more important than preservation of the physical body. You have killed the immensely powerful rakshasa who came here with the intention of killing us. What can his sister do to us, even if she is angry?”’
Vaishampayana said, ‘Thereupon, Hidimba respectfully saluted Kunti and Yudhishthira with joined hands and told Kunti, “O honoured lady! You are familiar with the pangs women suffer through Ananga.21 O fortunate lady! I am now suffering those pangs for Bhimasena. I have suffered that great misery, waiting for the right time. But now that time has come and I expect my happiness. O fortunate lady! I have left my friends, relatives and my designated path. I have chosen your son, this tiger among men, as my husband. O illustrious lady! Will the choice of a woman be rejected because of the way I speak? O greatly fortunate lady! Whether you think me stupid or whether you think that I am devoted to you, please unite me with your son, my husband. O fortunate lady! Let me go as I wish, taking this god-like one. Trust me that I shall bring him back here. Whenever you think of me, I shall immediately come to you and swiftly carry these bulls among men on my shoulders, over pastures and difficult terrain, wherever you wish to go. Please take pity on me and let Bhimasena make love to me. It is in accordance with what is right that one should preserve oneself from disaster and act accordingly, by whatever means. One who follows this righteous path in calamities is supreme among those who know what is right. Calamities are the greatest danger to what is right and to righteous ones. What preserves life is holy and, therefore, what grants life is what is holy. The means through which this righteousness is ensured can never deserve condemnation.”22 Yudhishthira replied, “O Hidimba! There is no doubt that what you have said is true. O lady with the slender waist! Act in accordance with the righteous path, as you have described it to be. O fortunate lady! When he has bathed, performed his ablutions and finished all rites, he will make love to you until the sun sets. O you who are swift as the mind! Have your pleasure with him, as you wish, during the day. But you must bring Bhimasena back every night.” Having taken an oath to do this, the rakshasi Hidimba then took Bhimasena up and rose into the sky.
‘Assuming the most beautiful of forms, adorned in every kind of ornament and sometimes breaking out in sweet music, she pleasured with the Pandava on beautiful mountain peaks cared for by the gods and always frequented by animals and birds; and also in forests and mountain passes with flowering trees and creepers; in beautiful ponds adorned with lotuses and water lilies; in i
slands on rivers where the gravel was like lapis lazuli and in mountain streams where the woods and the water were pure; on the shores of the ocean with jewels and gold; in beautiful cities and in forests with large shala trees; in forests sacred to the gods and the peaks of mountains; in the dwelling places of the guhyakas and the hermitages of ascetics; and along the waters of Lake Manasa,23 abounding in flowers and fruit in all seasons. Assuming a beautiful form, she pleasured with the Pandava. In every such place, the one who was as swift as the mind, pleasured with Bhima.
‘From Bhimasena, the rakshasi then gave birth to an immensely powerful son. He had a fearful appearance, with terrible eyes, a large mouth and ears like spikes. His form was distorted. His lips were brown as copper and his teeth were sharp, with great strength in them. He had mighty arms, possessed great energy and was born extremely valorous, a great archer. He had great speed, with gigantic size and was a conqueror of enemies, greatly skilled in the powers of delusion. Though born from a man, with great speed and great strength, he had nothing human in him. He surpassed all pishachas and other such creatures, not to speak of humans. O lord of men! Although a child, by human standards he seemed to be a fully grown youth. He became a powerful and supreme hero, skilled in the use of all the weapons that are known.
‘Rakshasa women give birth on the day they conceive. They are capable of assuming any form they want and they can adopt many different forms. The child who had grown and become a supreme archer, then saluted his father and mother by touching their feet. They gave him a name. His mother said, “He is shiny like a pot,”24 and his name became Ghatotkacha. Ghatotkacha was devoted to the Pandavas and they always loved him. He became one of them. Knowing that the prescribed time of her stay with them was over, Hidimba made another agreement with them25 and went where she wanted. Ghatotkacha, the best of rakshasas, told his father that he would come whenever he was required and left for the north. He had been created by the great-souled Maghavan26 as a powerful antagonist against the great-souled maharatha Karna.’
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Vaishampayana said, ‘O king! The maharathas27 then went from one forest to another, killing many animals and travelling fast, through the lands of Matysa, Trigarta, Panchala and Kichaka, where they saw many beautiful woods and lakes. All of them had their hair in matted locks and they wore barks of trees and deerskin. Those great-souled ones and Kunti assumed the form of ascetics. Sometimes, the maharathas had to hasten, and carried their mother. Sometimes, they proceeded slowly and in the open.28 They studied about the brahman in the Vedas and all the Vedangas and nitishastra.29
‘At that time, those wise ones met their grandfather.30 Having respectfully saluted Krishna Dvaipayana, those scorchers of enemies31 and their mother stood before him with joined palms. Vyasa said, “O bulls of the Bharata lineage! I had known in advance how Dhritarashtra’s sons would not follow the righteous path and would unjustly banish you. Having known this, I have now come for your welfare. It is not right to sorrow. Know that this will bring future happiness. There is no doubt that you and they are equal in my eyes. But men love more those who suffer from ill fortune or are young. Therefore, my love for you is now greater. As a result of that love, I wish to do something good for you. Listen to me. Not far from here, there is a beautiful town that is a safe place for you. Go and live there in disguise and wait for my return.” After he had thus comforted the Parthas,32 the conquerors of enemies Vyasa led them to Ekachakra.
‘The lord33 also comforted Kunti. “O daughter! Live. Your son Yudhishthira, the son of dharma, will rule righteously over all the kings on earth. Well versed in righteousness, he will conquer the earth through his virtue, aided by the might of Bhima and Arjuna. There is no doubt that he will rule. Your sons and those of Madri, all maharathas, will enjoy themselves happily in their own kingdom. Conquering the entire earth, those tigers among men will perform rajasuya,34ashvamedha35 and other sacrifices, in which the alms given will be very large. They will rule over the kingdom of their father and grandfathers and ensure their friends and relatives enjoy pleasures and prosperity.” Having said this, rishi Dvaipayana took them to the house of a Brahmana and told the best36 of the Parthas, “Wait for me. I will return for you. You will find great happiness if you learn to adjust to time and place.” O ruler of men! With joined hands, they said, “So it shall be.” Lord Vyasa, the fortunate rishi, then went away where he wanted to.’
Section Ten
Baka-vadha Parva
This parva has 206 shlokas and eight chapters.
Chapter 145: 40 shlokas
Chapter 146: 36 shlokas
Chapter 147: 24 shlokas
Chapter 148: 16 shlokas
Chapter 149: 20 shlokas
Chapter 150: 27 shlokas
Chapter 151: 24 shlokas
Chapter 152: 19 shlokas
This parva is about the killing of a demon named Baka.
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Janamejaya said, ‘O best of those who are born twice! What did the maharatha Pandavas, the sons of Kunti, do after going to Ekachakra?’
Vaishampayana said, ‘After going to Ekachakra, the maharatha Pandavas, the sons of Kunti, lived in a Brahmana’s house for a short while. O king of the world! They then begged for alms. They saw many beautiful woods, distant parts of the earth, countries, rivers and lakes. Because of their many qualities, they became the favourites of the citizens. Every night, they handed over their alms to Kunti. She divided it into parts and each separately ate his share. The valorous ones, the scorchers of foes, and their mother ate half. The immensely powerful Bhima ate the other half entirely. O best of the Bharata lineage! O king! Those great-souled ones lived there like that and a great deal of time passed.
‘One day, when the bulls of the Bharata lineage had gone out begging, Bhimasena was at home with Pritha1 for company. O descendant of the Bharata lineage! Then Kunti heard a great uproar in the Brahmana’s house, terrible sounds of lamentations. O king! Because of her compassion and goodness, the lady2 could not bear the sight of that weeping and lamenting. Feeling sorry, the virtuous Pritha then spoke to Bhima in compassionate words. “O son! Unknown to the sons of Dhritarashtra, we have lived happily in this Brahmana’s house, respected and treated well by him. O son! I have always thought about what can be good for the Brahmana and what I can do to please him, as those who happily live in others’ houses should. He is truly a man who returns what is received and such an act is never destroyed. One should do more good than others do to one. Without a doubt, this Brahmana has fallen into some grief. If we can be of any help to him, that will be a good deed.” Bhima said, “Let us find out what the distress is and how it has arisen. Having learnt it, I shall try to remove it,3 no matter how difficult it will be.” O ruler of the world! When those two were thus conversing, they heard a pitiful wail from the Brahmana and his wife.
‘Like Surabhi4 dashes at her tethered calf, Kunti hurried towards the inner quarters of the great-souled Brahmana. She saw there the Brahmana, his wife, his son and his daughter, their faces distorted with grief.
‘The Brahmana said, “Cursed be this worldly life, without meaning, and like the substance of fire. Its root is unhappiness, slavery to others and it is based on great sorrow. To live means to suffer great misery, to live means to suffer a great fever. Without a doubt, those who live have to choose between evils. The atman may be one, but one has to serve dharma, artha and kama. The simultaneous pursuit of these leads to great misery. Some say that salvation is the greatest object, but it can never be reached. The acquisition of artha is hell, its desire creates misery. Great is unhappiness for those who desire wealth, greater for those who have acquired it. There is attachment to the acquired wealth and when it is lost, unhappiness is greater. I do not see any way of escaping from this danger unless I run away with my wife and son to a healthier place. O brahmani!5 I have told you before that we should go to a place that is safe, but you didn’t listen to my words then. O foolish woman! When I repeatedly asked, you said, ‘I was born h
ere. I grew old here. This is my father’s house.’ Your father is now dead and your old mother died a long time ago. Your relatives are also dead. Why was there the desire to live here? You didn’t listen to my words as a result of affection towards your relatives. We are now faced with the terrible misery that comes from losing a relative. How can I bear it? Perhaps the time has come for my own death. I cannot live like a cruel one after abandoning one of my own relatives.
‘“Always giving, you have been my companion in all virtuous acts. You are like a mother to me. The gods gave you to me as a friend. You have been my chief support. My father and mother gave you to me as a partner in my duties as a householder. I chose you in accordance with the law. I married you in accordance with the mantras. You were born into a good family. You have a good nature. You are the mother of my children. You have always been faithful to me. You are chaste and have never harmed anyone. You have always been constant in your vows. I cannot give up my wife in order to save my own life.
Mahabharata Vol. 1 (Penguin Translated Texts) Page 39