The Mahabharata by Krishna Dwaipayana Vyasa.
Book 1, Adi Parva, Section 154th. Hidimva-vadha Parva.
"Vaisampayana said, 'Not far from the place
where the Pandavas were asleep, a Rakshasa
by name Hidimva dwelt on the Sala tree.
Possessed of great energy and prowess, he
was a cruel cannibal of visage that was grim
in consequence of his sharp and long teeth.
He was now hungry and longing for human flesh.
Of long shanks and a large belly, his locks
and beard were both red in hue.
His shoulders were broad like the neck of
a tree; his ears were like unto arrows, and
his features were frightful.
Of red eyes and grim visage, the monster beheld,
while casting his glances around, the sons
of Pandu sleeping in those woods.
He was then hungry and longing for human flesh.
Shaking his dry and grizzly locks and scratching
them with his fingers pointed upwards, the
large-mouthed cannibal repeatedly looked at
the sleeping sons of Pandu yawning wistfully
at times.
Of huge body and great strength, of complexion
like the colour of a mass of clouds, of teeth
long and sharp-pointed and face emitting a
sort of lustre, he was ever pleased with human
flesh.
And scenting the odour of man, he addressed
his sister, saying, 'O sister, it is after
a long time that such agreeable food hath
approached me!
My mouth waters at the anticipated relish
of such food.
My eight teeth, so sharp-pointed and incapable
of being resisted by any substance, I shall,
today, after a long time, put into the most
delicious flesh.
Attacking the human throat and even opening
the veins, I shall (today) drink a plentiful
quantity of human blood, hot and fresh and
frothy.
Go and ascertain who these are, lying asleep
in these woods.
The strong scent of man pleaseth my nostrils.
Slaughtering all these men, bring them unto
me.
They sleep within my territory.
Thou needest have no fear from them.
Do my bidding soon, for we shall then together
eat their flesh, tearing off their bodies
at pleasure.
And after feasting to our fill on human flesh
we shall then dance together to various measures!'
"Thus addressed by Hidimva in those woods,
Hidimva, the female cannibal, at the command
of her brother, went, O bull of Bharata's
race, to the spot where the Pandavas were.
And on going there, she beheld the Pandavas
asleep with their mother and the invincible
Bhimasena sitting awake.
And beholding Bhimasena unrivalled on earth
for beauty and like unto a vigorous Sala tree,
the Rakshasa woman immediately fell in love
with him, and she said to herself, 'This person
of hue like heated gold and of mighty arms,
of broad shoulders as the lion, and so resplendent,
of neck marked with three lines like a conch-shell
and eyes like lotus-petals, is worthy of being
my husband.
I shall not obey the cruel mandate of my brother.
A woman's love for her husband is stronger
than her affection for her brother.
If I slay him, my brother's gratification
as well as mine will only be momentary.
But if I slay him not, I can enjoy, with him
for ever and ever.'
Thus saying, the Rakshasa woman, capable of
assuming form at will, assumed an excellent
human form and began to advance with slow
steps towards Bhima of mighty arms.
Decked with celestial ornaments she advanced
with smiles on her lips and a modest gait,
and addressing Bhima said, 'O bull among men,
whence hast thou come here and who art thou?
Who, besides, are these persons of celestial
beauty sleeping here?
Who also, O sinless one, is this lady of transcendent
beauty sleeping so trustfully in these woods
as if she were lying in her own chamber?
Dost thou not know that this forest is the
abode of a Rakshasa.
Truly do I say, here liveth the wicked Rakshasa
called Hidimva.
Ye beings of celestial beauty, I have been
sent hither even by that Rakshasa--my brother--with
the cruel intent of killing you for his food.
But I tell thee truly that beholding thee
resplendent as a celestial, I would have none
else for my husband save thee!
Thou who art acquainted with all duties, knowing
this, do unto me what is proper.
My heart as well as my body hath been pierced
by (the shafts of) Kama (Cupid).
O, as I am desirous of obtaining thee, make
me thine.
O thou of mighty arms, I will rescue thee
from the Rakshasa who eateth human flesh.
O sinless one, be thou my husband.
We shall then live on the breasts of mountains
inaccessible to ordinary mortals.
I can range the air and I do so at pleasure.
Thou mayest enjoy great felicity with me in
those regions.'
"Hearing these words of hers, Bhima replied,
'O Rakshasa woman, who can, like a Muni having
all his passions under control, abandon his
sleeping mother and elder and younger brothers?
What man like me would go to gratify his lust,
leaving his sleeping mother and brothers as
food for a Rakshasa?'
"The Rakshasa woman replied, 'O, awaken all
these, I shall do unto you all that is agreeable
to thee!
I shall certainly rescue you all from my cannibal
brother?'
"Bhima then said, 'O Rakshasa woman, I will
not, from fear of thy wicked brother, awaken
my brothers and mother sleeping comfortably
in the woods.
O timid one, Rakshasas are never able to bear
the prowess of my arms.
And, O thou of handsome eyes, neither men,
nor Gandharvas, nor Yakshas are able to bear
my might.
O amiable one, thou mayst stay or go as thou
likest, or mayst even send thy cannibal brother,
O thou of delicate shape.
I care not.'"
Adi Parva, Section 155th, Hidimva-vadha Parva
continued.
"Vaisampayana said, 'Hidimva, the chief of
the Rakshasas, seeing that his sister returned
not soon enough, alighted from the tree, proceeded
quickly to the spot where the Pandavas were.
Of red eyes and strong arms and the arms and
the hair of his head standing erect, of large
open mouth and body like unto a mass of dark
clouds, teeth long and sharp-pointed, he was
terrible to behold.
And Hidimva, beholding her brother of frightful
visage alight from the tree, became very much
alarmed, and addressing Bhima said, 'The wicked
cannibal is coming hither in wrath.
I entreat thee, do with thy brothers, as I
bid thee.
O thou of great courage, as I am endued with
the powers of a Rakshasa, I am capable of
going whithersoever I like.
Mount ye on my hips, I will carry you all
through the skies.
And, O chastiser of foes, awaken these and
thy mother sleeping in comfort.
Taking them all on my body, I will convey
you through the skies.'
"Bhima then said, 'O thou of fair hips, fear
not anything.
I am sure that as long as I am here, there
is no Rakshasa capable of injuring any of
these, O thou of slender waist.
I will slay this (cannibal) before thy very
eyes.
This worst of Rakshasas, O timid one, is no
worthy antagonist of mine, nor can all the
Rakshasas together bear the strength of my
arms.
Behold these strong arms of mine, each like
unto the trunk of an elephant.
Behold also these thighs of mine like unto
iron maces, and this broad and adamantine
chest.
O beautiful one, thou shall today behold my
prowess like unto that of Indra.
O thou of fair hips, hate me not, thinking
that I am a man.'
"Hidimva replied saying, 'O tiger among men,
O thou of the beauty of a celestial, I do
not certainly hold thee in contempt.
But I have seen the prowess that Rakshasas
exert upon men.'
"Vaisampayana continued, 'Then, O Bharata,
the wrathful Rakshasa eating human flesh heard
these words of Bhima who had been talking
in that way.
And Hidimva beheld his sister disguised in
human form, her head decked with garlands
of flowers and her face like the full moon
and her eyebrows and nose and eyes and ringlets
all of the handsomest description, and her
nails and complexion of the most delicate
hue, and herself wearing every kind of ornament
and attired in fine transparent robes.
The cannibal, beholding her in that charming
human form, suspected that she was desirous
of carnal intercourse and became indignant.
And, O best of the Kurus, becoming angry with
his sister, the Rakshasa dilated his eyes
and addressing her said, 'What senseless creature
wishes to throw obstacles in my path now that
I am so hungry?
Hast thou become so senseless, O Hidimva,
that thou fearest not my wrath?
Fie on thee, thou unchaste woman!
Thou art even now desirous of carnal intercourse
and solicitous of doing me an injury.
Thou art ready to sacrifice the good name
and honour of all the Rakshasas, thy ancestors!
Those with whose aid thou wouldst do me this
great injury, I will, even now, slay along
with thee.'
Addressing his sister thus, Hidimva, with
eyes red with anger and teeth pressing against
teeth, ran at her to kill her then and there.
But beholding him rush at his sister, Bhima,
that foremost of smiter, endued with great
energy, rebuked him and said, Stop--Stop!"
"Vaisampayana continued, 'And Bhima, beholding
the Rakshasa angry with his sister, smiled
(in derision), and said, addressing him, 'O
Hidimva, what need is there for thee to awaken
these persons sleeping so comfortably?
O wicked cannibal, approach me first without
loss of time.
Smite me first,--it behoveth thee not to kill
a woman, especially when she hath been sinned
against instead of sinning.
This girl is scarcely responsible for her
act in desiring intercourse with me.
She hath, in this, been moved by the deity
of desire that pervadeth every living form.
Thou wicked wretch and the most infamous of
Rakshasas, thy sister came here at thy command.
Beholding my person, she desireth me.
In that the timid girl doth no injury to thee.
It is the deity of desire that hath offended.
It behoveth thee not to injure her for this
offence.
O wicked wretch, thou shalt not slay a woman
when I am here.
Come with me, O cannibal, and fight with myself
singly.
Singly shall I send thee today to the abode
of Yama (Pluto).
O Rakshasa, let thy head today, pressed by
my might, be pounded to pieces, as though
pressed by the tread of a mighty elephant.
When thou art slain by me on the field of
battle, let herons and hawks and jackals tear
in glee thy limbs today on the ground.
In a moment I shall today make this forest
destitute of Rakshasas,--this forest that
had so long been ruled by thee, devourer of
human beings!
Thy sister, O Rakshasa, shall today behold
thyself, huge though thou art like a mountain,
like a huge elephant repeatedly dragged by
a lion, O worst of Rakshasas, thyself slain
by me, men ranging these woods will henceforth
do so safely and without fear.'
"Hearing these words, Hidimva said, 'What
need is there, O man, for this thy vaunt and
this thy boast?
Accomplish all this first, and then mayst
thou vaunt indeed.
Therefore, delay thou not.
Thou knowest thyself to be strong and endued
with prowess, so thou shalt rightly estimate
thy strength today in thy encounter with me.
Until that, I will not slay these (thy brothers).
Let them sleep comfortably.
But I will, as thou art a fool and the utterer
of evil speeches, slay thee first.
After drinking thy blood, I will slay these
also, and then last of all, this (sister of
mine) that hath done me an injury.'
"Vaisampayana continued, 'Saying this, the
cannibal, extending his arms ran in wrath
towards Bhimasena, that chastiser of foes.
Then Bhima of terrible prowess quickly seized,
as though in sport, with great force, the
extended arms of the Rakshasa who had rushed
at him.
Then seizing the struggling Rakshasa with
violence, Bhima dragged him from that spot
full thirty-two cubits like a lion dragging
a little animal.
Then the Rakshasa, thus made to feel the weight
of Bhima's strength, became very angry and
clasping the Pandava, sent forth a terrible
yell.
The mighty Bhima then dragged with force the
Rakshasa to a greater distance, lest his yells
should awaken his brothers sleeping in comfort.
Clasping and dragging each other with great
force, both Hidimva and Bhimasena put forth
their prowess.
Fighting like two full-grown elephants mad
with rage, they then began to break down the
trees and tear the creepers that grew around.
And at those sounds, those tigers among men
(the sleeping Pandavas) woke up with their
mother, and saw Hidimva sitting before them.'"
Adi Parva, Section 156th, Hidimva-vadha Parva
continued.
"Vaisampayana said, 'Roused from sleep, those
tigers among men, with their mother, beholding
the extraordinary beauty of Hidimva, were
filled with wonder.
And Kunti, gazing at her with wonder at her
beauty, addressed her sweetly and gave her
every assurance.
She asked, 'O thou of the splendour of a daughter
of the celestials, whose art thou and who
art thou?
O thou of the fairest complexion, on what
business hast thou come hither and whence
hast thou come?
If thou art the deity of these woods or an
Apsara, tell me all regarding thyself and
also why thou stayest here?'
Thereupon Hidimva replied, 'This extensive
forest that thou seest, of the hue of blue
cloud, is the abode of a Rakshasa of the name
of Hidimva.
O handsome lady, know me as the sister of
that chief of the Rakshasa.
Revered dame, I had been sent by that brother
of mine to kill thee with all thy children.
But on arriving here at the command of that
cruel brother of mine, I beheld thy mighty
son.
Then, O blessed lady, I was brought under
the control of thy son by the deity of love
who pervadeth the nature of every being, and
I then (mentally) chose that mighty son of
thine as my husband.
I tried my best to convey you hence, but I
could not (because of thy son's opposition).
Then the cannibal, seeing my delay, came hither
to kill all these thy children.
But he hath been dragged hence with force
by that mighty and intelligent son of thine--my
husband.
Behold now that couple--man and Rakshasa--both
endued with great strength and prowess, engaged
in combat, grinding each other and filling
the whole region with their shouts.'
"Vaisampayana continued, 'Hearing those words
of hers, Yudhishthira suddenly rose up and
Arjuna also and Nakula and Sahadeva of great
energy and they beheld Bhima and the Rakshasa
already engaged in fight, eager to overcome
each other and dragging each other with great
force, like two lions endued with great might.
The dust raised by their feet in consequence
of that encounter looked like the smoke of
a forest-conflagration.
Covered with that dust their huge bodies resembled
two tall cliffs enveloped in mist.
Then Arjuna, beholding Bhima rather oppressed
in the fight by the Rakshasa, slowly, said
with smiles on his lips, 'Fear not, O Bhima
of mighty arms!
We (had been asleep and therefore) knew not
that thou wast engaged with a terrible Rakshasa
and tired in fight.
Here do I stand to help thee, let me slay
the Rakshasa, and let Nakula and Sahadeva
protect our mother.'
Hearing him, Bhima said, 'Look on this encounter,
O brother, like a stranger.
Fear not for the result.
Having come within the reach of my arms, he
shall not escape with life.'
Then Arjuna said, 'What need, O Bhima, for
keeping the Rakshasa alive so long?
O oppressor of enemies, we are to go hence,
and cannot stay here longer.
The east is reddening, the morning twilight
is about to set in.
The Rakshasa became stronger by break of day,
therefore, hasten, O Bhima!
Play not (with thy victim), but slay the terrible
Rakshasa soon.
During the two twilights Rakshasas always
put forth their powers of deception.
Use all the strength of thy arms.
"Vaisampayana continued, 'At this speech of
Arjuna, Bhima blazing up with anger, summoned
the might that Vayu (his father) puts forth
at the time of the universal dissolution.
And filled with rage, he quickly raised high
in the air the Rakshasa's body, blue as the
clouds of heaven, and whirled it a hundred
times.
Then addressing the cannibal, Bhima said,
'O Rakshasa, thy intelligence was given thee
in vain, and in vain hast thou grown and thriven
on unsanctified flesh.
Thou deservest, therefore, an unholy death
and I shall reduce thee today to nothing.
I shall make this forest blessed today, like
one without prickly plants.
And, O Rakshasa, thou shalt no longer slay
human beings for thy food.'
Arjuna at this juncture, said, 'O Bhima, if
thou thinkest it a hard task for thee to overcome
this Rakshasa in combat, let me render thee
help, else, slay him thyself without loss
of time.
Or, O Vrikodara, let me alone slay the Rakshasa.
Thou art tired, and hast almost finished the
affair.
Well dost thou deserve rest.'
"Vaisampayana continued, 'Hearing these words
of Arjuna, Bhima was fired with rage and dashing
the Rakshasa on the ground with all his might
slew him as if he were an animal.
The Rakshasa, while dying, sent forth a terrible
yell that filled the whole forest, and was
deep as the sound of a wet drum.
Then the mighty Bhima, holding the body with
his hands, bent it double, and breaking it
in the middle, greatly gratified his brothers.
Beholding Hidimva slain, they became exceedingly
glad and lost no time in offering their congratulations
to Bhima, that chastiser of all foes.
Then Arjuna worshipping the illustrious Bhima
of terrible prowess, addressed him again and
said, 'Revered senior, I think there is a
town not far off from this forest.
Blest be thou, let us go hence soon, so that
Duryodhana may not trace us.'
"Then all those mighty car-warriors, those
tigers among men, saying, 'So be it,' proceeded
along with their mother, followed by Hidimva,
the Rakshasa woman.'"
Adi Parva, Section 157th, Hidimva-vadha Parva
continued.
"Vaisampayana said, 'Bhima, beholding Hidimva
following them, addressed her, saying, 'Rakshasas
revenge themselves on their enemies by adopting
deceptions that are incapable of being penetrated.
Therefore, O Hidimva, go thou the way on which
thy brother hath gone.'
Then Yudhishthira beholding Bhima in rage,
said, 'O Bhima, O tiger among men, however
enraged, do not slay a woman.
O Pandava, the observance of virtue is a higher
duty than the protection of life.
Hidimva, who had come with the object of slaying
us, thou hast already slain.
This woman is the sister of that Rakshasa,
what can she do to us even if she were angry?'
"Vaisampayana continued, 'Then Hidimva reverentially
saluting Kunti and her son Yudhishthira also,
said, with joined palms, 'O revered lady,
thou knowest the pangs that women are made
to feel at the hands of the deity of love.
Blessed dame, these pangs, of which Bhimasena
hath been the cause, are torturing me.
I had hitherto borne these insufferable pangs,
waiting for the time (when thy son could assuage
them).
That time is now come, when I expected I would
be made happy.
Casting off my friends and relations and the
usage of my race, I have, O blessed lady,
chosen this son of thine, this tiger among
men, as my husband.
I tell thee truly, O illustrious lady, that
if I am cast off by that hero or by thee either,
I will no longer bear this life of mine.
Therefore, O thou of the fairest complexion,
it behoveth thee to show me mercy, thinking
me either as very silly or thy obedient slave.
O illustrious dame, unite me with this thy
son, my husband.
Endued as he is with the form of a celestial,
let me go taking him with me wherever I like.
Trust me, O blessed lady, I will again bring
him back unto you all.
When you think of me I will come to you immediately
and convey you whithersoever ye may command.
I will rescue you from all dangers and carry
you across inaccessible and uneven regions.
I will carry you on my back whenever ye desire
to proceed with swiftness.
O, be gracious unto me and make Bhima accept
me.
It hath been said that in a season of distress
one should protect one's life by any means.
He, that seeketh to discharge that duty should
not scruple about the means.
He, that in a season of distress keepeth his
virtue, is the foremost of virtuous men.
Indeed, distress is the greatest danger to
virtue and virtuous men.
It is virtue that protecteth life; therefore
is virtue called the giver of life.
Hence the means by which virtue or the observance
of a duty is secured can never be censurable.'
"Hearing these words of Hidimva, Yudhishthira
said.
'It is even so, O Hidimva, as thou sayest.
There is no doubt of it.
But, O thou of slender waist, thou must act
even as thou hast said.
Bhima will, after he hath washed himself and
said his prayers and performed the usual propitiatory
rites, pay his attentions to thee till the
sun sets.
Sport thou with him as thou likest during
the day, O thou that art endued with the speed
of the mind!
But thou must bring back Bhimasena hither
every day at nightfall.'
"Vaisampayana continued, 'Then Bhima, expressing
his assent to all that Yudhishthira said,
addressed Hidimva, saying, 'Listen to me,
O Rakshasa woman!
Truly do I make this engagement with thee
that I will stay with thee, O thou of slender
waist, until thou obtainest a son.'
Then Hidimva, saying, 'So be it,' took Bhima
upon her body and sped through the sides.
On mountain peaks of picturesque scenery and
regions sacred to the gods, abounding with
dappled herds and echoing with the melodies
of feathered tribes, herself assuming the
handsomest form decked with every ornament
and pouring forth at times mellifluous strains.
Hidimva sported with the Pandava and studied
to make him happy.
So also, in inaccessible regions of forests,
and on mountain-breasts overgrown with blossoming
trees on lakes resplendent with lotuses and
lilies, islands of rivers and their pebbly
banks, on sylvan streams with beautiful banks
and mountain-currents, in picturesque woods
with blossoming trees and creepers in Himalayan
bowers, and various caves, on crystal pools
smiling with lotuses, on sea-shores shining
with gold and pearls, in beautiful towns and
fine gardens, in woods sacred to the gods
and on hill-sides, in the regions of Guhyakas
and ascetics, on the banks of Manasarovara
abounding with fruits and flowers of every
season Hidimva, assuming the handsomest form,
sported with Bhima and studied to make him
happy.
Endued with the speed of the mind, she sported
with Bhima in all these regions, till in time,
she conceived and brought forth a mighty son
begotten upon her by the Pandava.
Of terrible eyes and large mouth and straight
arrowy ears, the child was terrible to behold.
Of lips brown as copper and sharp teeth and
loud roar, of mighty arms and great strength
and excessive prowess, this child became a
mighty bowman.
Of long nose, broad chest, frightfully swelling
calves, celerity of motion and excessive strength,
he had nothing human in his countenance, though
born of man.
And he excelled (in strength and prowess)
all Pisachas and kindred tribes as well as
all Rakshasas.
And, O monarch, though a little child, he
grew up a youth the very hour he was born.
The mighty hero soon acquired high proficiency
in the use of all weapons.
The Rakshasa women bring forth the very day
they conceive, and capable of assuming any
forms at will, they always change their forms.
And the bald-headed child, that mighty bowman,
soon after his birth, bowing down to his mother,
touched her feet and the feet also of his
father.
His parents then bestowed upon him a name.
His mother having remarked that his head was
(bald) like unto a Ghata (water-pot), both
his parents thereupon called him Ghatotkacha
(the pot-headed).
And Ghatotkacha who was exceedingly devoted
to the Pandavas, became a great favourite
with them, indeed almost one of them.
"Then Hidimva, knowing that the period of
her stay (with her husband) had come to an
end, saluted the Pandavas and making a new
appointment with them went away whithersoever
she liked.
And Ghatotkacha also--that foremost of Rakshasas--promising
unto his father that he would come when wanted
on business, saluted them and went away northward.
Indeed, it was the illustrious Indra who created
(by lending a portion of himself) the mighty
car-warrior Ghatotkacha as a fit antagonist
of Karna of unrivalled energy, in consequence
of the dart he had given unto Karna (and which
was sure to kill the person against whom it
would be hurled).'"
Adi Parva, Section 158th, Hidimva-vadha Parva
continued.
"Vaisampayana said, 'Those mighty car-warriors,
the heroic Pandavas, then went, O king, from
forest to forest killing deer and many animals
(for their food).
And in the course of their wanderings they
saw the countries of the Matsyas, the Trigartas,
the Panchalas and then of the Kichakas, and
also many beautiful woods and lakes therein.
And they all had matted locks on their heads
and were attired in barks of trees and the
skins of animals.
Indeed, with Kunti in their company those
illustrious heroes were attired in the garbs
of ascetics.
And those mighty car-warriors sometimes proceeded
in haste, carrying their mother on their backs;
and sometimes they proceeded in disguise,
and sometimes again with great celerity.
And they used to study the Rik and the other
Vedas and also all the Vedangas as well as
the sciences of morals and politics.
And the Pandavas, conversant with the science
of morals, met, in course of their wanderings
their grandfather (Vyasa).
And saluting the illustrious Krishna-Dwaipayana,
those chastisers of enemies, with their mother,
stood before him with joined hands.'
"Vyasa then said, 'Ye bulls of Bharata's race,
I knew beforehand of this affliction of yours
consisting in your deceitful exile by the
son of Dhritarashtra.
Knowing this, I have come to you, desirous
of doing you some great good.
Do not grieve for what hath befallen you.
Know that all this is for your happiness.
Undoubtedly, the sons of Dhritarashtra and
you are all equal in my eye.
But men are always partial to those who are
in misfortune or of tender years.
It is therefore, that my affection for you
is greater now.
And in consequence of that affection, I desire
to do you good.
Listen to me!
Not far off before you is a delightful town
where no danger can overtake you.
Live ye there in disguise, waiting for my
return.'
'Vaisampayana continued, 'Vyasa, the son of
Satyavati, thus comforting the Pandavas, led
them into the town of Ekachakra.
And the master also comforted Kunti, saying,
'Live, O daughter!
This son of thine, Yudhishthira, ever devoted
to truth, this illustrious bull among men,
having by his justice conquered the whole
world, will rule over all the other monarchs
of the earth.
There is little doubt that, having by means
of Bhima's and Arjuna's prowess conquered
the whole earth with her belt of seas, he
will enjoy the sovereignty thereof.
Thy sons as well as those of Madri--mighty
car-warriors all--will cheerfully sport as
pleaseth them in their dominions.
These tigers among men will also perform various
sacrifices, such as the Rajasuya and the horse-sacrifice,
in which the presents unto the Brahmanas are
very large.
And these thy sons will rule their ancestral
kingdom, maintaining their friends and relatives
in luxury and affluence and happiness.'
"Vaisampayana continued, 'With these words
Vyasa introduced them into the dwelling of
a Brahmana.
And the island-born Rishi, addressing the
eldest of the Pandavas, said, 'Wait here for
me!
I will come back to you!
By adapting yourselves to the country and
the occasion you will succeed in becoming
very happy.'
"Then, O king, the Pandavas with joined hands
said unto the Rishi, 'So be it.'
And the illustrious master, the Rishi Vyasa,
then went away to the region whence he had
come.'"
Adi Parva, Section 159th, Vaka-vadha Parva.
"Janamejaya asked, 'O first of Brahmanas,
what did the Pandavas, those mighty car-warriors,
the sons of Kunti, do after arriving at Ekachakra?'
"Vaisampayana said, 'Those mighty car-warriors,
the sons of Kunti, on arriving at Ekachakra,
lived for a short time in the abode of a Brahmana.
Leading an eleemosynary life, they behold
(in course of their wanderings) various delightful
forests and earthly regions, and many rivers
and lakes, and they became great favourites
of the inhabitants of that town in consequence
of their own accomplishments.
At nightfall they placed before Kunti all
they gathered in their mendicant tours, and
Kunti used to divide the whole amongst them,
each taking what was allotted to him.
And those heroic chastisers of foes, with
their mother, together took one moiety of
the whole, while the mighty Bhima alone took
the other moiety.
In this way, O bull of Bharata's race, the
illustrious Pandavas lived there for some
time.
"One day, while those bulls of the Bharata
race were out on their tour of mendicancy,
it so happened that Bhima was (at home) with
(his mother) Pritha.
That day, O Bharata, Kunti heard a loud and
heart-rending wail of sorrow coming from within
the apartments of the Brahmana.
Hearing the inmates of the Brahmana's house
wailing and indulging in piteous lamentations,
Kunti, O king, from compassion and the goodness
of her heart, could not bear it with indifference.
Afflicted with sorrow, the amiable Pritha,
addressing Bhima, said these words full of
compassion.
'Our woes assuaged, we are, O son, living
happily in the house of this Brahmana, respected
by him and unknown to Dhritarashtra's son.
O son, I always think of the good I should
do to this Brahmana, like what they do that
live happily in others' abodes!
O child, he is a true man upon whom favours
are never lost.
He payeth back to others more than what he
receiveth at their hands.
There is no doubt, some affliction hath overtaken
this Brahmana.
If we could be of any help to him, we should
then be requiting his services.'
"Hearing these words of his mother, Bhima
said, 'Ascertain, O mother the nature of the
Brahmana's distress and whence also it hath
arisen.
Learning all about it, relieve it I will however
difficult may the task prove.'
"Vaisampayana continued 'While mother and
son were thus talking with each other, they
heard again, O king, another wail of sorrow
proceeding from the Brahmana and his wife.
Then Kunti quickly entered the inner apartments
of that illustrious Brahmana, like unto a
cow running towards her tethered calf.
She beheld the Brahmana with his wife, son
and daughter, sitting with a woeful face,
and she heard the Brahmana say, 'Oh, fie on
this earthly life which is hollow as the reed
and so fruitless after all which is based
on sorrow and hath no freedom, and which hath
misery for its lot!
Life is sorrow and disease; life is truly
a record of misery!
The soul is one: but it hath to pursue virtue,
wealth and pleasure.
And because these are pursued at one and the
same time, there frequently occurs a disagreement
that is the source of much misery.
Some say that salvation is the highest object
of our desire.
But I believe it can never be attained.
The acquisition of wealth is hell; the pursuit
of wealth is attended with misery; there is
more misery after one has acquired it, for
one loves one's possessions, and if any mishap
befalls them, the possessor becomes afflicted
with woe.
I do not see by what means I can escape from
this danger, nor how I can fly hence, with
my wife to some region free from danger.
Remember, O wife, that I endeavoured to migrate
to some other place where we would be happy,
but thou didst not then listen to me.
Though frequently solicited by me, thou, O
simple woman, said to me, 'I have been born
here, and here have I grown old; this is my
ancestral homestead.'
Thy venerable father, O wife, and thy mother
also, have, a long time ago, ascended to heaven.
Thy relations also had all been dead.
Oh why then didst thou yet like to live here?
Led by affection for thy relatives thou didst
not then hear what I said.
But the time is now come when thou art to
witness the death of a relative.
Oh, how sad is that spectacle for me!
Or perhaps the time is come for my own death,
for I shall never be able to abandon cruelly
one of my own as long as I myself am alive.
Thou art my helpmate in all good deeds, self-denying
and always affectionate unto me as a mother.
The gods have given thee to me as a true friend
and thou art ever my prime stay.
Thou hast, by my parents, been made the participator
in my domestic concerns.
Thou art of pure lineage and good disposition,
the mother of children, devoted to me, and
so innocent; having chosen and wedded thee
with due rites, I cannot abandon thee, my
wife, so constant in thy vows, to save my
life.
How shall I myself be able to sacrifice my
son a child of tender years and yet without
the hirsute appendages (of manhood)?
How shall I sacrifice my daughter whom I have
begotten myself, who hath been placed, as
a pledge, in my hands by the Creator himself
for bestowal on a husband and through whom
I hope to enjoy, along with my ancestors,
the regions attainable by those only that
have daughters' sons?
Some people think that the father's affection
for a son is greater; others, that his affection
for a daughter is greater, mine, however,
is equal.
How can I be prepared to give up the innocent
daughter upon whom rest the regions of bliss
obtainable by me in after life and my own
lineage and perpetual happiness?
If, again, I sacrifice myself and go to the
other world, I should scarcely know any peace,
for, indeed, it is evident that, left by me
these would not be able to support life.
The sacrifice of any of these would be cruel
and censurable.
On the other hand, if I sacrifice myself,
these, without me, will certainly perish.
The distress into which I have fallen is great;
nor do I know the means of escape.
Alas, what course shall I take today with
my near ones.
It is well that I should die with all these,
for I can live no longer.'"
Adi Parva, Section 160th, Vaka-vadha Parva
continued.
"Vaisampayana said, "On hearing these words
of the Brahmana, his wife said, 'Thou shouldst
not, O Brahmana, grieve like an ordinary man.
Nor is this the time for mourning.
Thou hast learning; thou knowest that all
men are sure to die; none should grieve for
that which is inevitable.
Wife, son, and daughter, all these are sought
for one's own self.
As thou art possessed of a good understanding,
kill thou thy sorrows.
I will myself go there.
This indeed, is the highest and the eternal
duty of a woman, viz., that by sacrificing
her life she should seek the good of her husband.
Such an act done by me will make thee happy,
and bring me fame in this world and eternal
bliss hereafter.
This, indeed, is the highest virtue that I
tell thee, and thou mayest, by this, acquire
both virtue and happiness.
The object for which one desireth a wife hath
already been achieved by thee through me.
I have borne thee a daughter and a son and
thus been freed from the debt I had owed thee.
Thou art well able to support and cherish
the children, but I however, can never support
and cherish them like thee.
Thou art my life, wealth, and lord; bereft
of thee, how shall these children of tender
years--how also shall I myself, exist?
Widowed and masterless, with two children
depending on me, how shall I, without thee,
keep alive the pair, myself leading an honest
life?
If the daughter of thine is solicited (in
marriage) by persons dishonourable and vain
and unworthy of contracting an alliance with
thee, how shall I be able to protect the girl?
Indeed, as birds seek with avidity for meat
that hath been thrown away on the ground,
so do men solicit a woman that hath lost her
husband.
O best of Brahmanas, solicited by wicked men,
I may waver and may not be able to continue
in the path that is desired by all honest
men.
How shall I be able to place this sole daughter
of thy house--this innocent girl--in the way
along which her ancestors have always walked?
How shall I then be able to impart unto this
child every desirable accomplishment to make
him virtuous as thyself, in that season of
want when I shall become masterless?
Overpowering myself who shall be masterless,
unworthy persons will demand (the hand of)
this daughter of thine, like Sudras desiring
to hear the Vedas.
And if I bestow not upon them this girl possessing
thy blood and qualities, they may even take
her away by force, like crows carrying away
the sacrificial butter.
And beholding thy son become so unlike to
thee, and thy daughter placed under the control
of some unworthy persons, I shall be despised
in the world by even persons that are dishonourable,
and I will certainly die.
These children also, bereft of me and thee,
their father, will, I doubt not, perish like
fish when the water drieth up.
There is no doubt that bereft of thee the
three will perish: therefore it behoveth thee
to sacrifice me.
O Brahmana, persons conversant with morals
have said that for women that have borne children,
to predecease their lords is an act of the
highest merit.
Ready am I to abandon this son and this daughter,
these my relations, and life itself, for thee.
For a woman to be ever employed in doing agreeable
offices to her lord is a higher duty than
sacrifices, asceticism, vows, and charities
of every description.
The act, therefore, which I intend to perform
is consonant with the highest virtue and is
for thy good and that of thy race.
The wise have declared that children and relatives
and wife and all things held dear are cherished
for the purpose of liberating one's self from
danger and distress.
One must guard one's wealth for freeing one's
self from danger, and it is by his wealth
that he should cherish and protect his wife.
But he must protect his own self both by (means
of) his wife and his wealth.
The learned have enunciated the truth that
one's wife, son, wealth, and house, are acquired
with the intention of providing against accidents,
foreseen or unforeseen.
The wise have also said that all one's relations
weighed against one's own self would not be
equal unto one's self.
Therefore, revered sir, protect thy own self
by abandoning me.
O, give me leave to sacrifice myself, and
cherish thou my children.
Those that are conversant with the morals
have, in their treatises, said, that women
should never be slaughtered and that Rakshasas
are not ignorant of the rules of morality.
Therefore, while it is certain that the Rakshasa
will kill a man, it is doubtful whether he
will kill a woman.
It behoveth thee, therefore, being conversant
with the rules of morality, to place me before
the Rakshasa.
I have enjoyed much happiness, have obtained
much that is agreeable to me, and have also
acquired great religious merit.
I have also obtained from thee children that
are so dear to me.
Therefore, it grieveth not me to die.
I have borne thee children and have also grown
old; I am ever desirous of doing good to thee;
remembering all these I have come to this
resolution.
O revered sir, abandoning me thou mayest obtain
another wife.
By her thou mayest again acquire religious
merit.
There is no sin in this.
For a man polygamy is an act of merit, but
for a woman it is very sinful to betake herself
to a second husband after the first.
Considering all this, and remembering too
that sacrifice of thy own self is censurable,
O, liberate today without loss of time thy
own self, thy race, and these thy children
(by abandoning me).'
"Vaisampayana continued, 'Thus addressed by
her, O Bharata, the Brahmana embraced her,
and they both began to weep in silence, afflicted
with grief.'"
Adi Parva, Section 161st, Vaka-vadha Parva
continued.
"Vaisampayana said, 'On hearing these words
of her afflicted parents, the daughter was
filled with grief, and she addressed them,
saying, 'Why are you so afflicted and why
do you so weep, as if you have none to look
after you?
O, listen to me and do what may be proper.
There is little doubt that you are bound in
duty to abandon me at a certain time.
Sure to abandon me once, O, abandon me now
and save every thing at the expense of me
alone.
Men desire to have children, thinking that
children would save them (in this world as
well as in the region hereafter).
O, cross the stream of your difficulties by
means of my poor self, as if I were a raft.
A child rescueth his parents in this and the
other regions; therefore is the child called
by the learned Putra (rescuer).
The ancestors desire daughter's sons from
me (as a special means of salvation).
But (without waiting for my children) I myself
will rescue them by protecting the life of
my father.
This my brother is of tender years, so there
is little doubt that he will perish if thou
diest now.
If thou, my father, diest and my brother followeth
thee, the funeral cake of the Pitris will
be suspended and they will be greatly injured.
Left behind by my father and brother, and
by my mother also (for she will not survive
her husband and son) I shall be plunged deeper
and deeper in woe and ultimately perish in
great distress.
There can be little doubt that if thou escape
from this danger as also my mother and infant
brother, then thy race and the (ancestral)
cake will be perpetuated.
The son is one's own self; the wife is one's
friend; the daughter, however, is the source
of trouble.
Do thou save thyself, therefore, by removing
that source of trouble, and do thou thereby
set me in the path of virtue.
As I am a girl, O father, destitute of thee,
I shall be helpless and plunged in woe, and
shall have to go everywhere.
It is therefore that I am resolved to rescue
my father's race and share the merit of that
act by accomplishing this difficult task.
If thou, O best of Brahmanas, goest thither
(unto the Rakshasa), leaving me here, then
I shall be very much pained.
Therefore, O father, be kind to me.
O thou best of men, for our sake, for that
of virtue and also thy race, save thyself,
abandoning me, whom at one time thou shall
be constrained to part from.
There need be no delay, O father, in doing
that which is inevitable.
What can be more painful than that, when thou
hast ascended to heaven, we shall have to
go about begging our food, like dogs, from
strangers.
But if thou art rescued with thy relations
from these difficulties, I shall then live
happily in the region of the celestials.
It hath been heard by us that if after bestowing
thy daughter in this way, thou offerest oblations
to the gods and the celestials, they will
certainly be propitious.'
"Vaisampayana continued, 'The Brahmana and
his wife, hearing these various lamentations
of their daughter, became sadder than before
and the three began to weep together.
Their son, then, of tender years, beholding
them and their daughter thus weeping together,
lisped these words in a sweet tone, his eyes
having dilated with delight, 'Weep not, O
father, nor thou, O mother, nor thou O sister!'
And smilingly did the child approach each
of them, and at last taking up a blade of
grass said in glee, 'With this will I slay
the Rakshasa who eateth human beings!'
Although all of them had been plunged in woe,
yet hearing what the child lisped so sweetly,
joy appeared on their faces.
Then Kunti thinking that to be the proper
opportunity, approached the group and said
these words.
Indeed, her words revived them as nectar reviveth
a person that is dead.'"
Adi Parva, Section 162nd, Vaka-vadha Parva
continued.
'Kunti said, 'I desire to learn from you the
cause of this grief, for I will remove it,
if possible.'
"The Brahmana replied, 'O thou of ascetic
wealth, thy speech is, indeed worthy of thee.
But this grief is incapable of being removed
by any human being.
Not far from this town, there liveth a Rakshasa
of the name of Vaka, which cannibal is the
lord of this country and town.
Thriving on human flesh, that wretched Rakshasa
endued with great strength ruleth this country.
He being the chief of the Asuras, this town
and the country in which it is situate are
protected by his might.
We have no fear from the machinations of any
enemy, or indeed from any living soul.
The fee, however, fixed for that cannibal
is his food, which consists of a cart-load
of rice, two buffaloes, and a human being
who conveyeth them unto him.
One after another, the house-holders have
to send him this food.
The turn, however, cometh to a particular
family at intervals of many long years.
If there are any that seek to avoid it, the
Rakshasa slayeth them with their children
and wives and devoureth them all.
There is, in this country, a city called Vetrakiya,
where liveth the king of these territories.
He is ignorant of the science of government,
and possessed of little intelligence, he adopts
not with care any measure by which these territories
may be rendered safe for all time to come.
But we certainly deserve it all, inasmuch
as we live within the dominion of that wretched
and weak monarch in perpetual anxiety.
Brahmanas can never be made to dwell permanently
within the dominions of any one, for they
are dependent on nobody, they live rather
like birds ranging all countries in perfect
freedom.
It hath been said that one must secure a (good)
king, then a wife, and then wealth.
It is by the acquisition of these three that
one can rescue his relatives and sons.
But as regards the acquisition of these three,
the course of my actions hath been the reverse.
Hence, plunged into a sea of danger, am suffering
sorely.
That turn, destructive of one's family, hath
now devolved upon me.
I shall have to give unto the Rakshasa as
his fee the food of the aforesaid description
and one human being to boot.
I have no wealth to buy a man with.
I cannot by any means consent to part with
any one of my family, nor do I see any way
of escape from (the clutches of) that Rakshasa.
I am now sunk in an ocean of grief from which
there is no escape.
I shall go to that Rakshasa today, attended
by all my family in order that that wretch
might devour us all at once'"
Adi Parva, Section 163rd, Vaka-vadha Parva
continued.
"Kunti said, Grieve not at all, O Brahmana,
on account of this danger.
I see a way by which to rescue thee from that
Rakshasa.
Thou hast only one son, who, besides, is of
very tender years, also only one daughter,
young and helpless, so I do not like that
any of these, or thy wife, or even thyself
should go unto the Rakshasa.
I have five sons, O Brahmana, let one of them
go, carrying in thy behalf tribute of that
Rakshasa.'
"Hearing this, the Brahmana replied, 'To save
my own life I shall never suffer this to be
done.
I shall never sacrifice, to save myself, the
life of a Brahmana or of a guest.
Indeed, even those that are of low origin
and of sinful practices refuse to do (what
thou askest me to do).
It is said that one should sacrifice one's
self and one's offspring for the benefit of
a Brahmana.
I regard this advice excellent and I like
to follow it too.
When I have to choose between the death of
a Brahmana and that of my own, I would prefer
the latter.
The killing of a Brahmana is the highest sin,
and there is no expiation for it.
I think a reluctant sacrifice of one's own
self is better than the reluctant sacrifice
of a Brahmana.
O blessed lady, in sacrificing myself I do
not become guilty of self-destruction.
No sin can attach to me when another will
take my life.
But if I deliberately consent to the death
of a Brahmana, it would be a cruel and sinful
act, from the consequence of which there is
no escape.
The learned have said that the abandonment
of one who hath come to thy house or sought
thy protection, as also the killing of one
who seeketh death at thy hands, is both cruel
and sinful.
The illustrious among those conversant with
practices allowable in seasons of distress,
have before now said that one should never
perform an act that is cruel and censurable.
It is well for me that I should today perish
myself with my wife, but I would never sanction
the death of a Brahmana.'
"Kunti said, 'I too am firmly of opinion,
O Brahmana, that Brahmanas should ever be
protected.
As regards myself, no son of mine would be
less dear to me even if I had a hundred instead
of the five I have.
But this Rakshasa will not be able to kill
my son, for that son of mine is endued with
great prowess and energy, and skilled in mantras.
He will faithfully deliver to the Rakshasa
his food, but will, I know to a certainty,
rescue himself.
I have seen before many mighty Rakshasas of
huge bodies engaged in combat with my heroic
son and killed too by him.
But, O Brahmana, do not disclose this fact
to anybody, for if it be known, persons desirous
of obtaining this power, will, from curiosity,
always trouble my sons.
The wise have said that if my son imparteth
any knowledge, without the assent of his preceptor,
unto any person, my son himself will no longer
be able to profit by that knowledge.'
"Thus addressed by Pritha, the Brahmana with
his wife became exceedingly glad and assented
to Kunti's speech, which was unto them as
nectar.
Then Kunti, accompanied by the Brahmana, went
unto the son of Vayu (Bhima) and asked him
to accomplish (that difficult task).
Bhima replied unto them, saying, 'So be it.'"
Adi Parva, Section 164th, Vaka-vadha Parva
continued.
"Vaisampayana said, 'After Bhima had pledged
himself to accomplish the task, saying, 'I
will do it,' the Pandavas, O Bharata, returned
home with the alms they had obtained during
the day.
Then Yudhishthira, the son of Pandu from Bhima's
countenance alone, suspected the nature of
the task he had undertaken to accomplish.
Sitting by the side of his mother, Yudhishthira
asked her in private, 'What is the task, O
mother, that Bhima of terrible prowess seeketh
to accomplish?
Doth he do so at thy command or of his own
accord?'
Kunti replied, 'Bhima, that chastiser of foes,
will at my command, do this great deed for
the good of the Brahmana and the liberation
of this town.'
"Yudhishthira said, 'What rash act hast thou
done, O mother!
It is difficult of being performed and almost
amounteth to suicide!
The learned never applaud the abandonment
of one's own child.
Why dost thou, O mother, wish to sacrifice
thy own child for the sake of another's?
Thou hast, O mother, by this abandonment of
thy child, acted not only against the course
of human practices but also against the teachings
of the Vedas, That Bhima, relying on whose
arms we sleep happily in the night and hope
to recover the kingdom of which we have been
deprived by the covetous son of Dhritarashtra,
that hero of immeasurable energy, remembering
whose prowess Duryodhana and Sakuni do not
sleep a wink during the whole night and by
whose prowess we were rescued from the palace
of lac and various other dangers, that Bhima
who caused the death of Purochana, and relying
on whose might we regard ourselves as having
already slain the sons of Dhritarashtra and
acquired the whole earth with all her wealth,
upon what considerations, O mother, hast thou
resolved upon abandoning him?
Hast thou been deprived of thy reason?
Hath thy understanding been clouded by the
calamities thou hast undergone?'
"On hearing these words of her son, Kunti
said, 'O Yudhishthira, thou needst not be
at all anxious on account of Vrikodara.
I have not come to this resolve owing to any
weakness of understanding.
Respected by him, and with our sorrows assuaged,
we have, O son, been living in the house of
this Brahmana, unknown to the sons of Dhritarashtra.
For requiting, O son, that Brahmana, I have
resolved to do this.
He, indeed, is a man upon whom good offices
are never lost.
The measure of his requital becometh greater
than the measure of the services he receiveth.
Beholding the prowess of Bhima on the occasion
of (our escape from) the house of lac, and
from the destruction also of Hidimva, my confidence
in Vrikodara is great.
The might of Bhima's arms is equal unto that
of ten thousand elephants.
It was, therefore, that he succeeded in carrying
you all, each heavy as an elephant, from Varanavata.
There is no one on earth equal unto Bhima
in might; he may even overcome that foremost
of warriors, the holder of the thunderbolt
himself.
Soon after his birth he fell from my lap on
the breast of the mountain.
By the weight of his body the mass of stone
on which he fell down broke in pieces.
From this also, O son of Pandu, I have come
to know Bhima's might.
For this reason have I resolved to set him
against the Brahmana's foe.
I have not acted in this from foolishness
or ignorance or from motive of gain.
I have deliberately resolved to do this virtuous
deed.
By this act, O Yudhishthira, two objects will
be accomplished; one is a requital of the
services rendered by the Brahmana and the
other is the acquisition of high religious
merit.
It is my conviction that the Kshatriya who
rendereth help unto a Brahmana in anything
acquireth regions of bliss hereafter.
So also a Kshatriya who saveth the life of
a Kshatriya achieveth that great fame in this
world as in the other.
A Kshatriya rendering help unto a Vaisya also
on this earth certainly acquires world-wide
popularity.
One of the kingly tribe should protect even
the Sudra who cometh to him for protection.
If he doeth so, in his next life he receiveth
his birth in a royal line, commanding prosperity
and the respect of other kings.
O scion of Puru's race, the illustrious Vyasa
of wisdom acquired by hard ascetic toil told
me so in bygone days.
It is therefore, that I have resolved upon
accomplishing this.'"
Adi Parva, Section 165th, Vaka-vadha Parva
continued.
"Having heard these words of his mother, Yudhishthira
said, 'What thou, O mother, hast deliberately
done, moved by compassion for the afflicted
Brahmana, is, indeed, excellent Bhima will
certainly come back with life, after having
slain the cannibal, inasmuch as thou art,
O mother, always compassionate unto Brahmanas.
But tell the Brahmana, O mother, that he doth
not do anything whereby the dwellers in this
town may know all about it, and make him promise
to keep thy request.'
"Vaisampayana continued, 'Then, when the night
passed away, Bhimasena, the son of Pandu,
taking with him the Rakshasa's food set out
for the place where the cannibal lived.
The mighty son of Pandu, approaching the forest
where the Rakshasa dwelt, began to eat himself
the food he carried, calling loudly to the
Rakshasa by name.
The Rakshasa, inflamed with anger at Bhima's
words, came out and approached the place where
Bhima was.
"Of huge body and great strength, of red eyes,
red beard, and red hair, he was terrible to
behold, and he came, pressing deep the earth
with his tread.
The opening of his mouth, was from ear to
ear and his ears themselves were straight
as arrows.
Of grim visage, he had a forehead furrowed
into three lines.
Beholding Bhima eating his food, the Rakshasa
advanced, biting his nether lip and expanding
his eyes in wrath.
And addressing Bhima he said, 'Who is this
fool, who desiring to go to the abode of Yama,
eateth in my very sight the food intended
for me?'
Hearing these words, Bhima, O Bharata, smiled
in derision and disregarding the Rakshasa,
continued eating with averted face.
Beholding this, the cannibal uttered a frightful
yell and with both arms upraised ran at Bhima
desiring to kill him, there and then.
Even then disregarding the Rakshasa and casting
only a single glance at him, Vrikodara, that
slayer of hostile heroes continued to eat
the Rakshasa's food.
Filled with wrath at this, the Rakshasa struck,
from behind with both his arms a heavy blow
on the back of Vrikodara, the son of Kunti.
But Bhima, though struck heavily by the mighty
Rakshasa, with both his hands, did not even
look up at the Rakshasa but continued to eat
as before.
Then the mighty Rakshasa, inflamed with wrath,
tore up a tree and ran at Bhima for striking
him again.
Meanwhile the mighty Bhima, that bull among
men had leisurely eaten up the whole of that
food and washing himself stood cheerfully
for fight.
Then, O Bharata, possessed of great energy,
Bhima, smiling in derision, caught with his
left hand the tree hurled at him by the Rakshasa
in wrath.
Then that mighty Rakshasa, tearing up many
more trees, hurled them at Bhima, and the
Pandava also hurled as many at the Rakshasa.
Then, O king, the combat with trees between
that human being and the Rakshasa, became
so terrible that the region around soon became
destitute of trees.
Then the Rakshasa, saying that he was none
else than Vaka, sprang upon the Pandava and
seized the mighty Bhima with his arms.
That mighty hero also clasping with his own
strong arms the strong-armed Rakshasa, and
exerting himself actively, began to drag him
violently.
Dragged by Bhima and dragging Bhima also,
the cannibal was overcome with great fatigue.
The earth began to tremble in consequence
of the strength they both exerted, and large
trees that stood there broke in pieces.
Then Bhima, beholding the cannibal overcome
with fatigue, pressed him down on the earth
with his knees and began to strike him with
great force.
Then placing one knee on the middle of the
Rakshasa's back, Bhima seized his neck with
his right hand and the cloth on his waist
with his left, and bent him double with great
force.
The cannibal then roared frightfully.
And, O monarch, he also began to vomit blood
while he was being thus broken on Bhima's
knee.'"
Adi Parva, Section 166th, Vaka-vadha Parva
continued.
"Vaisampayana said 'Then Vaka, huge as a mountain,
thus broken (on Bhima's knee), died, uttering
frightful yells.
Terrified by these sounds, the relatives of
that Rakshasa came out, O king, with their
attendants.
Bhima, that foremost of smiters, seeing them
so terrified and deprived of reason, comforted
them and made them promise (to give up cannibalism),
saying, 'Do not ever again kill human beings.
If ye kill men, ye will have to die even as
Vaka.'
Those Rakshasas hearing this speech of Bhima,
said, 'So be it,' and gave, O king, the desired
promise.
From that day, O Bharata, the Rakshasas (of
the region) were seen by the inhabitants of
that town to be very peaceful towards mankind.
Then Bhima, dragging the lifeless cannibal,
placed him at one of the gates of the town
and went away unobserved by any one.
The kinsmen of Vaka, beholding him slain by
the might of Bhima, became frightened and
fled in different directions.
"Meanwhile Bhima, having slain the Rakshasa,
returned to the Brahmana's abode and related
to Yudhishthira all that had happened, in
detail.
The next morning the inhabitants of the town
in coming out saw the Rakshasa lying dead
on the ground, his body covered with blood.
Beholding that terrible cannibal, huge as
a mountain cliff, thus mangled and lying on
the ground, the hair of the spectators stood
erect.
Returning to Ekachakra, they soon gave the
intelligence.
Then, O king, the citizens by thousands accompanied
by their wives, young and old, all began to
come to the spot for beholding the Vaka and
they were all amazed at seeing that superhuman
feat.
Instantly, O monarch, they began to pray to
their gods.
Then they began to calculate whose turn it
had been the day before to carry food to the
Rakshasa.
And ascertaining this, they all came to that
Brahmana and asked him (to satisfy their curiosity).
Thus asked by them repeatedly, that bull among
Brahmanas, desirous of concealing the Pandavas,
said these words unto all the citizens, 'A
certain high-souled Brahmana, skilled in mantras,
beheld me weeping with my relatives after
I had been ordered to supply the Rakshasa's
food.
Asking me the cause and ascertaining the distress
of the town, that first of Brahmanas gave
me every assurance and with smiles said, 'I
shall carry the food for that wretched Rakshasa
today.
Do not fear for me.'
Saying this he conveyed the food towards the
forest of Vaka.
This deed, so beneficial unto us all, hath
very certainly been done by him.'
Then those Brahmanas and Kshatriyas (of the
city), hearing this, wondered much.
And the Vaisyas and the Sudras also became
exceedingly glad, and they all established
a festival in which the worship of Brahmanas
was the principal ceremony (in remembrance
of this Brahmana who had relieved them from
their fears of Vaka). ...
