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Mahabharata
Baka-Vadha Parva
Lamentations of the Brahmana. Words of Brahmani, Words of Brahmana's daughter and son. Question of Kunti. Promise of Bhima to kill Baka. Colloquy of Kunti and Yudhisthira. Fight between Baka and Bhima. Killing of Baka.
Janamejaya said:
O best of twice-born, what did the Pandavas, those great car-warriors, the sons of Kunti, do when they went to Ekachakra?
Vaishampayana said:
These great car-warriors, the sons of Pandu, going to Ekachakra, lived for a short time in a Brahmana's house.
O king, they saw many beautiful woods and countries, rivers and lakes, as they roamed about bagging their bread. O account of their many accomplishments they became (great) favourites of all men.
They offered to Kunti every night all the food (that they got during the day) and it (the food) was divided (by Kunti) and they each ate separately the share of each.
Those heroes, those chastisers of foes, with their mother, ate half of the food collected, the greatly strong Bhima alone ate the other half.
O best of the Bharata race, the illustrious men thus passed some days in that country.
One day, when those best of men went out food, Bhima (alone) was (at home) with Pritha (his mother).
O descendant of Bharata, Kunti heard loud and heart-rending lamentations in the house of the Brahmana.
O king, seeing them weeping and piteously lamenting, she could not bear it from her compassion and form her goodness of heart. Being sorry in mind, the amiable Pritha spoke to Bhima these words full of compassion. "O son, our grief being gone we were happily living in this Brahmana's house, unknown to Dhritarashtra's son and much respected by him.
O son, I always think what might be good for the Brahmana and what good I can do to him, as men who live in others, house (ought to) try to do.
O child, he is truly a man who pays back the benefit received. Such an act is never destroyed. One should do more (good) than others do him.
This Brahmana has certainly fallen into a great distress. If we can be of any help to him (in his present distress), we should by (somewhat) repay his services.
Bhima said:
Learn what distress and from what cause that distress has befallen him. Having learnt it, I shall try to remove it (his distress), however difficult its achievement may be.
Vaishampayana said:
O king when those two (Kunti and Bhima) were thus talking, they heard a cry of sorrow proceeding from the Brahmana and his wife.
As the Kamadhenu (the all-boon giving cow) runs at her tethered calf, so Kunti ran in all hurry to the inner apartment of the high-souled Brahmana.
She saw there the Brahmana, his wife, his son and his daughter, all sitting with cast-down faces.
The Brahmana said:
Fie on the life in this world which is hollow as the read. It is full of misery; it is a slave to others; it is based on great sorrow.
To live is to suffer great misery; to live is to suffer great diseases. Life is certainly a record of sorrows.
The soul is one, but it has to serve Dharma, Artha and Kama. By simultaneous pursuit of these, great misery is occasioned.
Some say salvation is our highest object of attainment, but it can never be attained. The acquisition of wealth is hell; it is attended with misery.
Great misery is for those that desire wealth, greater for him who has (already) acquired it. Great affection is engendered on the acquired wealth; and when it goes away, the misery is great.
I do not see by what means I can escape from this danger and how can I fly away (from this place) with my son and wife?
O Brahmani, (wife), remember, I tried to go to some other place where we could be happy, but you did not listen to my words.
When I repeatedly asked you to go, you, O foolish woman, said, "I am born here; I have grown old here; this is my ancestral homestead."
Your father is dead, your old mother died long ago. Your friends and relatives are also dead, why do you (then) desire to live here?
From you affection towards your relatives and friends, you did not then listen to my words. The great misery for the loss of a relative and friend has now come to us.
Oh, how can I bear it? The time has come for my own death. I shall not be able to live like a. cruel wretch by abandoning my own relatives and friends.
You are always my help-mate in all virtuous acts, you are like a mother to me. The gods have given you to me as my friend; you are my chief stay.
You were made by my parents as a partner of my domestic life; you are nobly-born and of good disposition; you are a mother of children; you are ever devoted to me; you are innocent, ever constant to your vows; you have chosen and wed me in due rites, how can 1 abandon you for the sake of saving my own life? How shall 1 be able to abandon my own son? (He is) a child of tender years, having no beard (yet on his chin). How shall I sacrifice my daughter whom I have begotten myself, who has been given to me by the illustrious creator for bestowing her on a husband and through whom I am to enjoy, along with my ancestors, these regions attainable by those only who possess daughter's sons.
Some men think that father's affection for his son is greater; others (think that father's affection) for his daughter (is greater); but mine is equal.
How can I abandon the innocent girl upon whom rests the region of internal bliss and my own lineage and perpetual happiness?
If I sacrifice myself and go to the other world, I shall still be repentant, for being abandoned by me, they would not be able to live.
To abandon any of these (my wife son or daughter) will be a cruel and most wicked act. If I sacrifice myself, they will (also) die without me.
The distress into which I have fallen is great; I do not know the means of escape (from it). Alas! What means shall I adopt with my friends and relatives! It is better that I should die with them; I am unable to live (any longer).
The Brahmani said:
You should not grieve like ordinary men. This is not the time for lamentation. You are learned.
All men must die. None should grieve for that which is inevitable.
Man desires son, daughter and wife for himself. Therefore abandon grief, for you are greatly intelligent; I shall myself go there. It is the highest and eternal duty of women, namely to sacrifice their lives and to seek the good of their husbands.
Such an act done by me will give you pleasure; it will (also) bring me fame in this world and eternal bliss hereafter.
What I speak to you is the highest virtue. You can acquire by it (by my sacrificing myself) both virtue and profit.
The object for which one desires a wife has already been achieved by you from me. I have borne you a daughter and a son, by which I have been freed from the debt I owe you.
You are able to support and protect your children. I cannot support and protect the children as you can (do it).
You are my life, wealth and lord; having been abandoned by you, how these children to tender years and how myself, can live?
Being a helpless widow with two children of tender years depending on me how shall I be able to live leading my life in the path of virtue.
How shall I be able to protect the girl, if your this daughter is solicited by dishonourable and vain persons, unworthy of contracting an alliance with you?
As birds eagerly seek with avidity for (the piece of) meat thrown on the ground, so men solicit women who have lost their husbands. O best of the twice-born, being solicited by wicked men, I might waver and I might not be able to keep myself on the path of virtue.
How shall I be able to place this only daughter of your house, this innocent girl, in the (virtuous) way in which her ancestors have always walked?
How shall I be able to teach this child (your son) every desirable accomplishment to make him as virtuous as yourself in that time of want I shall be helpless (without you)?
When I shall be in such helpless state, the unworthy persons will demand this orphan girl, like Shudras desiring to hear the Vedas.
If I do not bestow this girl, endued with all qualities and possessing your blood, they may take her away by force as cows take the sacrificial ghee.
Seeing your son (thoroughly) unlike yourself and your daughter under the control of unworthy person. I shall be despised in the world. I do not know what will happen to me. O Brahmana, there is no doubt I shall certainly die.
There is no doubt these children of tender years, being bereft of me and you, will die as fish (in a tank) when the water is dried up,
There is no doubt the three (myself, our son and daughter) will all die without you. Therefore you ought to abandon me.
O Brahmana, persons learned in the precepts of virtue have said that to predecease their husbands in an act of the highest merit for women who have borne children.
I am ready to abandon this son and this daughter, these my relations, my this life itself
To be ever engaged in serving her husband is a higher duty to a women than sacrifices, asceticism, vows and various charities.
Therefore the act I desire to perform is consonant with the highest virtue. It is for your good and for the good of your race.
The virtuous (men) say, that children, relatives, wives and all things dear (in this world) are cherished for rescuing oneself from distress.
Man cherishes wealth for (rescuing himself) from distress and danger. By wealth be cherishes his wife. He must always cherish himself both by his wealth and wife.
The wise men have said that wife, son, wealth or house is acquired to provide for foreseen or unforeseen accidents.
The wise men have said that one's all relations, weighed against one's own self, would not be equal to one's own self.
Therefore, O respected Sir, accomplish your object by me. Protect yourself by abandoning me. Give me your permission cherish children.
In fixing moralities the men, learned in the precepts of virtue, have said that women should never be killed; and (they have also said) that the Rakshasas are learned in the rules of morality. Therefore he (the Rakshasas) may not kill me.
It is certain that he will kill a man, but it is doubtful whether he will kill a woman. O virtuously learned man, you ought to send me.
I have enjoyed much happiness; I have obtained many things agreeable; I have earned much of religious merits; I have obtained from you beloved sons; I do not grieve to die.
I have borne son and I have grown old; I am ever desirous of doing good to you. Having considered all this, I have come to this resolution.
O respected Sir, you can take another wife by abandoning me. You may be then again placed on the path of virtue.
To marry more than one wife is not sin among men. It is very sinful for a woman to take second husband after the first.
Having considered all this and knowing that your self-sacrifice is censurable, save today yourself, your race and your these two children without loss of time.
O foremost of the Bharata race, when Brahmani told thus, her husband became grief-stricken and, embracing her, shed copious tears along with her.
Vaishampayana said:
Having heard these words of her affected parents, the daughter was filled with grief and she thus spoke (to them.)
The Daughter said:
Why are you so sorrowful? Why are you weeping, as if you have none. Listen to my words and hearing them, do what is proper.
There is no doubt that you will one time abandon me by the dictates of virtue. Abandon me who am to be abandoned and thus save all by (sacrificing) me alone.
Men desire for children hoping, they will save them. Cross this stream of your difficulty by me.
A child saves his presents in this world and in the next. Therefore, a child is called by the learned Putra.
My forefathers always desire to have daughter's son by me, (to save them from hell). I shall myself save them by saving the life of my father.
My brother is but of tender years; there is no doubt he will die soon after your death.
If you, my father, ascend to heaven, if my brother dies, the Pinda (funeral cake) for the Pitris (ancestors) will be stopped and it will be most unfavourite act of theirs.
Having been abandoned by my father brother and also my mother, I shall fall from misery to greater misery and I shall finally perish in great distress.
There is no doubt that if you can save yourself, my mother and my child brother, also the Pinda will be perpetuated.
The son is one's own self; the wife is one's friend; the daughter is (however) a source of trouble. Save yourself by sacrificing that cause of trouble; and set me on the path of virtue.
O father, I am but a girl being abandoned by you, I shall be helpless and miserable and I shall have to go anywhere and everywhere.
I shall, therefore, save my race and I shall acquire the merit that such difficult work brings in.
O best of the twice-born, leaving me behind, if you go there (to the Rakshasas) I shall be very much pained; therefore be kind to me.
O excellent man, abandoning me who am to be (one day) abandoned, save yourself for our sake, for the sake of virtue and your race.
There should not be may delay in doing that which is inevitable. What could be more painful to us than your ascending heaven. (Then) we shall have to beg our food from others like dogs. If you are saved with your friends (dear ones), I shall pass my time in heaven and bliss.
We have heard that if after bestowing your daughter, you offer obtains to the celestial and forefathers, they will be propitious to you.
Vaishampayana said:
Having heard her these piteous lamentations, the father, the brother and the daughter began to weep (together).
Thereupon seeing them all weep, their son of tender years, spoke thus in childish words, his eyes expanded with joy.
He said O father, O you mother, O sister also, do not weep." Thus saying and smiling, he came to each of them. Then taking up a blade of glass, he said again in joy, "I shall kill the cannibal Rakshasas by it."
Through they were all in grief, yet hearing the lisping words of the child, they felt exceeding delight.
Thinking that to be the (proper) time (to appear before them), Kunti came to them and reviving them as nectar revives a dead man, she thus spoke (to them).
Kunti said:
I desire to learn from you what is the cause of this grief. Learning it, I shall remove it, if is capable of being removed.
The Brahmana said:
O ascetic lady, what you say is no doubt worthy of virtuous men. But this grief cannot be removed by any human being.
A Rakshasas, named Baka, lives not far off from this town. That greatly powerful (cannibal) is the lord of this town and of this country. That wicked-minded and powerful cannibal, that chief of the Asuras, being fattened by (eating) human flesh, rules over this country. This country and town are protected by the strength of that Rakshasas; thus being protected, we have no fear of any enemy, nay of any living soul.
His remuneration however is fixed to supply his food, which consists of one cart load of rice, two buffaloes and the man who takes them to him.
One after another all (men of this town) send him his food. Though it is very difficult to be kept, yet the turn comes to a particular family at intervals of many years.
If people try to avoid it, the Rakshasas then eats them up with their wives and children.
There is a king in a place called Vetrakiyagriha, but that foolish man does not know how to govern (his kingdom) and he does not take any step by which this country may be rendered safe.
We certainly deserve it all, for we live in everlasting anxiety in the kingdom of a wretched and weak king.
The Brahmanas can never be made to live (permanently) in the house of any one, (for) they are free men. They depend upon their own accomplishments and roam (over the world) like a bird, free to fly at pleasure.
It is said that a (good) king should be saved first, them a wife and then wealth, by the acquisition of the three, one can rescue his relatives and sons.
In the matter of the acquisition of these three, my course has been (quite) the reserve. Therefore falling into this danger, I am suffering great affections.
The race destroying turn of (supplying food to the Rakshsasa) has come round to me. I shall have to give the food and a man as the remuneration of the (Rakshasas).
I have no wealth to buy a man. I shall not be able to give one who is dear to me.
I do not see any means to save myself from the Rakshasas; therefore, I am plunged into a great ocean of grief, from which there is no escape.
I shall today with all my family, go to that Rakshasas so that, that wretch may devour us all at once.
Kunti said:
Do not grieve for this fear, I see a means by which you may be saved from the Rakshasas.
You have only one son who is of tender years; you have only one daughter, who is engaged in vows. I do not like that any of these or yourself or your wife should go.
I have five sons; one of them will go carrying on your behalf your tribute to that sinful Rakshasas.
The Brahmana said:
I can never do this in order to live. I can not cause the death of a Brahmana and a guest for saving my own life.
Even those that are lowly born and sinful refuse to do this; one should sacrifice himself and children for the sake of a Brahmana.
I consider this precept best for me and I like to follow it. Between the death of a Brahmana and of my own, I would prefer the latter. To kill a Brahmana is a great sin, of which there is no expiation. It is best for me to sacrifice myself reluctantly instead of sacrificing a Brahmana reluctantly.
O blessed lady, in sacrificing myself, I do not commit the sin of self destruction. I shall commit no sin by being killed by another.
But if I deliberately kill a Brahmana, I shall commit a cruel and sinful act, from which I shall never escape. The learned men have said that the abandonment of one who has come to your house or who has sought your protection and the killing of one who seeks death at your hands are both cruel and sinful.
The high-souled men, learned m the precepts that should be adopted in distress and danger, formerly said that one should never perform a cruel and censurable act. It is best for me that I should myself perish to day with my wife. I shall never cause the death of a Brahmana.
Kunti said:
O Brahmana, my form opinion is that Brahmanas must be protected always, if I have one hundred sons, none of them would be less dear to me. But this Rakshasa will not be able to kill my son. my son is powerful energetic and learned in Mantras.
He will reach the food of the Rakshasa, but he will be able to save himself; this is my firm belief.
I had seen before that many powerful and huge Rakshasas came to my son and were killed at his hands.
O Brahmana, do not by any means disclose this to anybody; for then people, being curious and desirous of learning (their power), will trouble my sons.
The opinion of the learned men is that if my son gives this knowledge (to others) without the assent of his preceptor, he will no longer be able to profit by it.
Vaishampayana said:
Having been thus addressed by Pritha (Kunti) the Brahmana and his wife became exceedingly glad and assented to those nectar like words (of Kunti).
Thereupon Kunti and the Brahmana went to the son of Anila (Bhima) and told him "Do this"; and he replied by saying "Be it so."
Vaishampayana said:
O descendant of Bharata, when Bhima promised by saying, "I shall do it," the Pandavas all came there after collecting food.
The son of Pandu Yudhisthira learnt the affair by the appearance of Bhima and sitting by his mother, he spoke thus to her in private.
Yudhisthira said :
What is the work that the greatly powerful Bhima wants to performs? Does he wish to do it by your command or of his own will?
Kunti said:
By my request the chastiser of foes (Bhima) will do this great deed for the sake of the Brahmana and in order to save the town (from the Rakshasa).
Yudhisthira said:
What rush act has been done by you! It is a very difficult work. The learned men never praise one's abandonment of his own son.
Why do you wish to abandon your son for the sake of another's son? You have done this act of abandonment of your son which is not approved by both men and by the Vedas.
By the strength of whose arms we all sleep in comfort and hope to recovered the kingdom of which we have been deprived by the wretches (Duryodhana and others).
Remembering whose great prowess, Duryodhana with Sakuni and all others do not sleep (for a moment) in the night in anxiety;
By whose heretic prowess we were rescued from the burning house of lac and others dangers; by whom Purochana was killed.
Relying on whose prowess we believe ourselves that we have already acquired this earth full of wealth and have killed the sons of Dhritarashtra. On what consideration have you resolved upon abandoning him? have you lost your senses on account of the calamities?
Kunti said:
O Yudhisthira, you need not be anxious for Vrikodara. I have not resolved (to do it) out of any weakness of my understanding.
O son, our grief being assuaged, we live happily in the house of this Brahmana, unknown to the sons of Dhritarashtra and much respected by him. O Partha, I have resolved upon doing this in order to requite him, for he is a (true) man upon whom good service is never lost.
It is (always) proper that the requital should be greater than the service received. Seeing the great prowess of Bhima in the house of lac. And in killing Hidimba, my confidence on Vrikodara is great.
The strength of Bhima's arms is as great as that of ten thousand elephants. It was therefore that he was able to carry you, all as heavy as elephants from Varanavata.
There is none so strong as Vrikodara; he may even vanquish in battle the thunderer (Indra) himself.
As soon as he was born, he fell from my lap on the stone. The mass of stone on which he fell was broken into pieces by the weight of his body.
O Pandava, from that day I have come to know the (great) strength of Bhima. Therefore, I am desirous of requiting (the services) of the Brahmana.
I have not done this from foolishness, from ignorance, or from any motive of gain. I have deliberately resolved to do this virtuous act.
O Yudhisthira, two objects will be gained by this act, one is the requital of the Brahmana's services (to us) and the other is the acquisition of great religious merit.
It is my opinion that the Kshatriya who helps a Brahmana obtains the regions of bliss in after life.
A Kshatriya, who saves the life of a Kshatriya, acquires great fame in this and in the next world.
A Kshatriya, who helps a Vaishya on earth, certainly becomes popular among men.
The king should even protect a Shudra who seeks protection. If he does so, he is born in his next birth in a royal family, possessing property and being adored by other kings.
O descendant of Kuru, the illustrious and wise Vyasa formerly told me this. Therefore I am resolved upon doing it.
Yudhisthira said:
O mother, what you have deliberately done, moved by the compassion for the affected Brahmana, is indeed excellent.
Because you are compassionate for the Brahmana, Bhima will certainly come back after killing the cannibal.
But tell the Brahmana that he must not to any thing by which the people of this town may know all about it. You must carefully make him promise it.
Vaishampayana said:
When the night passed away, the Pandava, Bhimasena, taking with him the food (for the Rakshasa) set out for the place where the cannibal dwelt. Reaching the forest in which the Rakshasas lived, the greatly strong Pandava (Bhima) began to eat himself the food and called loudly the Rakshasas by name.
Thereupon the Rakshasas was inflamed with anger by Bhima's words. He came in wrath to the place where Bhima was.
Of huge body, of great strength, of fierce appearance, with red eyes, red beard, red hair, he pressed the earth (as he walked).
The opening of his mouth was from ear to ear, his ears were like arrows, his visage was grim and his forehead furrowed into three lines. Seeing Bhima engaged in eating his food the Rakshasas, thus spoke in anger and with eyes expanded and lips bitten.
The Rakshasas said:
Who is the fool that desires to go to the land of the dead by eating in my very sight the food intended for me!
O descendant of Bharata, hearing this Bhimasena smiled (in derision) and disregarding the Rakshasas and turning his head continued to eat.
Uttering a fearful yell, the cannibal rushed on Bhima with two arms raised high and with the intention of killing Bhimasena.
That slayer of hostile heroes, the son of Pandu (Bhima), even then disregarding him and casting on him only a single glance, continued to eat the food of the Rakshasas. Being filled with great displeasure, he (the Rakshasas) struck a heavy blow with both his hands on the back of the son of Kunti, Vrikodara.
Though Bhima was struck in great force with the arms (of the Rakshasas), yet he did not even look at him, but he continued to eat.
Thereupon he (the Rakshasas) became very angry, tore up a tree and ran at the strong Bhima to strike him again.
That best of men, the greatly strong Bhima, leisurely ate up all the food and then washing himself he stood up cheerfully to tight.
O descendant of Bharata, the greatly powerful Bhima smilingly caught in his left hand the tree hurled in anger (by the Rakshasas.)
Then that mighty Rakshasas tearing up various trees, hurled them at Bhima and that Pandava also (hurled) many on the Rakshasas.
O great king, the fight between the man and the Rakshasas with trees became devoid of all trees.
Saying that 'He is no other than Baka/ he sprang upon the Pandava and clasped the greatly powerful Bhima by both his arms.
Bhimasena also clasped the Rakshasas by his strong arms. The mighty hero began to drag him violently.
Being dragged by Bhima and dragging Bhima also, the cannibal was gradually overcome with great fatigue.
The earth trembled in consequence of their great strength and large trees that stood there were broken to pieces.
Seeing that the cannibal was overcome with fatigue, Vrikodara pressed him down on the earth with his knees and he then began to strike him with great force.
Then placing one knee on the middle of his back, Bhima seized his neck with his right hand and his waist cloth with his left; he then broke him into two with great force. He (the cannibal) then uttered a fearful yell.
O Vishampata, then the Rakshasas, when he was thus fearfully broken by Bhima, vomited blood.
Vaishampayana said:
Baka, huge as a mountain, being thus broken by Bhima, died uttering fearful yells.
O king, terrified by that noise, the relatives of that Rakshasas with their attendants came out of their houses. Seeing them terrified and deprived of reason, that best of all wielders of arms, the strong Bhima, comforted them and made them promise (to give up cannibalism.)
Bhima said:
Do not again kill men. If you do it, you will be killed like this (Baka).
Vaishampayana said:
O descendant of Bharata, hearing his these words, those Rakshasas gave the desired promise by saying "Be it so."
O descendant of Bharata, from that day the people inhabiting that town saw the Rakshasas vary peaceful towards mankind.
Then Bhima took the dead cannibal and placed him at one of the gates (of the city) unobserved by anyone, he then went away.
Seeing Baka killed by Bhima and his extraordinary strength, the kinsmen (of the Rakshasas) became frightened and ran away in different directions.
Then Bhima, thus killing him (Baka), returned to the house of the Brahmana and described to the prince (Yudhisthira) in detail all that had happened.
The next morning the inhabitants of the town, in coming out, saw the Rakshasas lying dead on the ground, his body covered with blood.
The citizens' hair stood on end when they saw the fearful cannibal, as huge as a mountain cliff.
Going to Ekachakra, they soon gave the intelligence; thereupon, O king, thousands of the citizens. Accompanied by their wives both young and old, (all) went there to see Baka. They were all astonished at seeing the superhuman feat. O king they began to worship the gods.
They then began to calculate whose turn was to supply food (to the Rakshasas) on the previous day. Ascertaining this, they all came to that Brahmana and asked him (if he knew any thing about the matter).
Having been thus repeatedly asked by them that best of Brahmanas thus spoke to all the citizens in order to conceal the Pandavas.
Seeing me weeping with my friends when I was ordered to supply the food (for the Rakshasas ), a high-minded Brahmana, learned in Mantras, saw me.
Asking me the cause and knowing the calamity that hangs over the town, that best of Brahmanas gave me every assurance and spoke to me with smiles, "I shall today carry the food to that wicked-minded wretch. "Do not fear for me." He said this.
And taking the food, set out for the forest where Baka lived. This deed, so beneficial to us, must have been done by him.
Thereupon all the Brahmanas and Kshatriyas became exceedingly astonished and the Vaishyas and Shudras became exceedingly glad.
Thereupon all the citizens returned to the city after seeing that extraordinary feat. The Pandavas also lived there.
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