The Mahabharata of Krishna Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator)

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"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.'"

SECTION CLVI

(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.'"

SECTION CLVII

(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 night-
fall.'

"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 skies.
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)."

SECTION CLVIII

(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.'"

SECTION CLIX

(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.'"