The killing of Hidimba

Not far from the place where the Pandavas were asleep, a Rakshasa by name Hidimba 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 luster, he was ever pleased with human flesh. Scenting the odour of man, he addressed his sister, saying, “O sister, it is after a long time that such agreeable food has 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 pleases my nostrils. Slaughtering all these men, bring them unto me. They sleep within my territory. You need have no fear from them. Do my bidding soon, for we shall then together eat their flesh, tearing off their bodies at pleasure. After feasting to our fill on human flesh we shall then dance together to various measures!”

Thus addressed by Hidimba in those woods, Hidimba, the female cannibal, at the command of her brother, went, to the spot where the Pandavas were. On going there, she beheld the Pandavas asleep with their mother and the invincible Bhimasena sitting awake. 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 has you come here and who are you? Who, besides, are these persons of celestial beauty sleeping here? Who also, is this lady of transcendent beauty sleeping so trustfully in these woods as if she were lying in her own chamber? Do you not know that this forest is the abode of a Rakshasa. Truly do I say, here lives the wicked Rakshasa called Hidimba. You beings of celestial beauty, I have been sent here even by that Rakshasa—my brother--with the cruel intent of killing you for his food. But I tell you truly that beholding you resplendent as a celestial, I would have none else for my husband save you! You who are acquainted with all duties, knowing this, do unto me what is proper. My heart as well as my body has been pierced by the shafts of Kama. As I am desirous of obtaining you, make me yours. I will rescue you from the Rakshasa who eats human flesh. Be you 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. You may 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, “Awaken all these, I shall do unto you all that is agreeable to you! I shall certainly rescue you all from my cannibal brother?”

Bhima then said, “O Rakshasa woman, I will not, from fear of your wicked brother, awaken my brothers and mother sleeping comfortably in the woods. Rakshasas are never able to bear the prowess of my arms. Neither men, nor Gandharvas, nor Yakshas are able to bear my might. You mayst stay or go as you like, or may even send your cannibal brother, I care not.”

Hidimba, 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. Hidimba, beholding her brother of frightful visage alight from the tree, became very much alarmed, and addressing Bhima said, “The wicked cannibal is coming here in wrath. I entreat you, do with your brothers, as I bid you. As I am endued with the powers of a Rakshasa, I am capable of going whithersoever I like. Mount you on my hips, I will carry you all through the skies. Awaken these and your mother sleeping in comfort. Taking them all on my body, I will convey you through the skies.”

Bhima then said, “Fear not anything. I am sure that as long as I am here, there is no Rakshasa capable of injuring any of these. I will slay this cannibal before your very eyes. This worst of Rakshasas 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, you shall today behold my prowess like unto that of Indra. Hate me not, thinking that I am a man.”

Hidimba replied saying, “O tiger among men, I do not certainly hold you in contempt. But I have seen the prowess that Rakshasas exert upon men.”

Then, the wrathful Rakshasa eating human flesh heard these words of Bhima who had been talking in that way. Hidimba 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. 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? Have you become so senseless, O Hidimba, that you fear not my wrath? Fie on you, you unchaste woman! You are even now desirous of carnal intercourse and solicitous of doing me an injury. You are ready to sacrifice the good name and honour of all the Rakshasas, your ancestors! Those with whose aid you would do me this great injury, I will, even now, slay along with you.” Addressing his sister thus, Hidimba, 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, endued with great energy, rebuked him and said, “Stop--!”

Bhima, beholding the Rakshasa angry with his sister, smiled and said, addressing him, “O Hidimba, what need is there for you to awaken these persons sleeping so comfortably? O wicked cannibal, approach me first without loss of time. Smite me first,--it beholds you not to kill a woman, especially when she has been sinned against instead of sinning. This girl is scarcely responsible for her act in desiring intercourse with me. She has, in this, been moved by the deity of desire that pervades every living form. You wicked wretch and the most infamous of Rakshasas, your sister came here at your command. Beholding my person, she desires me. In that the timid girl does no injury to you. It is the deity of desire that has offended. It beholds you not to injure her for this offence. O wicked wretch, you shall not slay a woman when I am here. Come with me, O cannibal, and fight with myself singly. Singly shall I send you today to the abode of Yama. O Rakshasa, let your head today, pressed by my might, be pounded to pieces, as though pressed by the tread of a mighty elephant. When you are slain by me on the field of battle, let herons and hawks and jackals tear in glee your 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 you, devourer of human beings! Your sister, O Rakshasa, shall today behold yourself, huge though you are like a mountain, like a huge elephant repeatedly dragged by a lion, O worst of Rakshasas, yourself slain by me, men ranging these woods will henceforth do so safely and without fear.”

Hearing these words, Hidimba said, “What need is there, O man, for this your vaunt and this your boast? Accomplish all this first, and then may you vaunt indeed. Therefore, delay you not. You know yourself to be strong and endued with prowess, so you shall rightly estimate your strength today in your encounter with me. Until that, I will not slay these your brothers. Let them sleep comfortably. But I will, as you are a fool and the utterer of evil speeches, slay you first. After drinking your blood, I will slay these also, and then last of all, this sister of mine that has done me an injury.”

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 Hidimba 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. At those sounds, the sleeping Pandavas woke up with their mother, and saw Hidimba sitting before them.

Roused from sleep, those tigers among men, with their mother, beholding the extraordinary beauty of Hidimba, were filled with wonder. Kunti, gazing at her with wonder at her beauty, addressed her sweetly and gave her every assurance. She asked, “O you of the splendour of a daughter of the celestials, whose are you and who are you? On what business have you come here and whence have you come? If you are the deity of these woods or an Apsara, tell me all regarding yourself and also why you stay here?” Thereupon Hidimba replied, “This extensive forest that you see, of the hue of blue cloud, is the abode of a Rakshasa of the name of Hidimba. 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 you with all your children. But on arriving here at the command of that cruel brother of mine, I beheld your mighty son. Then, I was brought under the control of your son by the deity of love who pervades the nature of every being, and I then mentally chose that mighty son of yours as my husband. I tried my best to convey you hence, but I could not because of your son's opposition. Then the cannibal, seeing my delay, came here to kill all these your children. But he has 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.”

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 you were engaged with a terrible Rakshasa and tired in fight. Here do I stand to help you, 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? 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 your victim, but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of your arms.”

At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu puts forth at the time of the universal dissolution. 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, your intelligence was given you in vain, and in vain has you grown and thriven on unsanctified flesh. You deserve, therefore, an unholy death and I shall reduce you today to nothing. I shall make this forest blessed today, like one without prickly plants. And, O Rakshasa, you shall no longer slay human beings for your food.” Arjuna at this juncture, said, “O Bhima, if you think it a hard task for you to overcome this Rakshasa in combat, let me render you help, else, slay him yourself without loss of time. Or, O Vrikodara, let me alone slay the Rakshasa. You are tired, and has almost finished the affair. Well do you deserve rest.”

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 Hidimba 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. Blessed be you, let us go hence soon, so that Duryodhana may not trace us.”

Then all those mighty car-warriors, saying, “So be it,” proceeded along with their mother, followed by Hidimba, the Rakshasa woman.

Bhima, beholding Hidimba following them, addressed her, saying, “Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. Therefore, O Hidimba, go you the way on which your brother has gone.” Then Yudhishthira beholding Bhima in rage, said, “O Bhima, however enraged, do not slay a woman. The observance of virtue is a higher duty than the protection of life. Hidimba, who had come with the object of slaying us, you has already slain. This woman is the sister of that Rakshasa, what can she do to us even if she were angry?”

Then Hidimba reverentially saluting Kunti and her son Yudhishthira also, said, with joined palms, “O revered lady, you know the pangs that women are made to feel at the hands of the deity of love. Blessed dame, these pangs, of which Bhimasena has been the cause, are torturing me. I had hitherto borne these insufferable pangs, waiting for the time when your 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 yours, this tiger among men, as my husband. I tell you truly, O illustrious lady, that if I am cast off by that hero or by you either, I will no longer bear this life of mine. Therefore, it beholds you to show me mercy, thinking me either as very silly or your obedient slave. Unite me with this your 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, I will again bring him back unto you all. When you think of me I will come to you immediately and convey you whithersoever you 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 you desire to proceed with swiftness. Be gracious unto me and make Bhima accept me. It has been said that in a season of distress one should protect one's life by any means. He, who seeks to discharge that duty should not scruple about the means. He, that in a season of distress keeps his virtue, is the foremost of virtuous men. Indeed, distress is the greatest danger to virtue and virtuous men. It is virtue that protects 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 Hidimba, Yudhishthira said. “It is even so, O Hidimba, as you say. There is no doubt of it. But, you must act even as you have said. Bhima will, after he has washed himself and said his prayers and performed the usual propitiatory rites, pay his attentions to you till the sun sets. Sport you with him as you like during the day. But you must bring back Bhimasena here every day at nightfall.”

Then Bhima, expressing his assent to all that Yudhishthira said, addressed Hidimba, saying, “Listen to me, O Rakshasa woman! Truly do I make this engagement with you that I will stay with you, O you of slender waist, until you obtain a son.” Then Hidimba, 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. Hidimba 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 Hidimba, 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. He excelled (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas. 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. 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). Ghatotkacha who was exceedingly devoted to the Pandavas, became a great favourite with them, indeed almost one of them.

Then Hidimba, 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 dare he had given unto Karna (and which was sure to kill the person against whom it would be hurled).

Those mighty car-warriors, the heroic Pandavas, then went, from forest to forest killing deer and many animals for their food. 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. 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. 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. They used to study the Rik and the other Vedas and also all the Vedangas as well as the sciences of morals and politics. The Pandavas, conversant with the science of morals, met, in course of their wanderings their grandfather Vyasa. Saluting the illustrious Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood before him with joined hands.

Vyasa then said, “You 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 has 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. 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 you there in disguise, waiting for my return.”

Vyasa, thus comforting the Pandavas, led them into the town of Ekachakra. The master also comforted Kunti, saying, “Live, O daughter! This son of yours, 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. Your sons as well as those of Madri--mighty car-warriors all--will cheerfully sport as pleases 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. These your sons will rule their ancestral kingdom, maintaining their friends and relatives in luxury and affluence and happiness.”

With these words Vyasa introduced them into the dwelling of a Brahmana. 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, 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.