Chapter 29: Kuntī’s Decision to Send Bhīma Against Baka to Save Their Brahmin Host
Janamejaya said:
[PV-KDV:01_029_1]
After those mighty warriors, the sons of Kunti, had gone to Ekachakra, what did the Pandavas do next, O best of brahmins? (BORI: 01-145-1)
[PV-KDV:01_029_2]
Vaiśampāyana said:
[PV-KDV:01_029_3]
After reaching Ekacakrā, Kuntī’s sons, the great chariot-warriors, stayed for a short time in a Brahmin’s house. (BORI: 01-145-2)
[PV-KDV:01_029_4]
Seeing delightful forests of many kinds, royal domains, rivers, and lakes… (BORI: 01-145-3)
[PV-OTH:01_029_5]
Then they all went about begging alms, O king, and through their virtues became pleasing to the townspeople. (BORI: 01-145-4)
[PV-KDV:01_029_6]
Each evening they would present the alms they had collected to Kunti, and then eat separately the portions she allotted to them. (BORI: 01-145-5)
[PV-KDV:01_029_7]
Those heroic subduers of their foes ate half of it together with their mother, while the mighty Bhima ate the other half of all the alms. (BORI: 01-145-6)
[PV-KDV:01_029_8]
Thus, O king, as those great souls dwelt there, a very long time passed, O bull of the Bharatas. (BORI: 01-145-7)
[PV-KDV:01_029_9]
Then one day those bulls of Bharata went out to seek alms, while Bhimasena happened to remain there with Pritha. (BORI: 01-145-8)
[PV-KDV:01_029_10]
Then Kunti heard a great and terrible cry of anguish arise loudly in the Brahmin’s dwelling, O Bharata. (BORI: 01-145-9)
[PV-KDV:01_029_11]
O king, out of compassion and her own goodness, the noble lady could not bear to hear them all wailing and lamenting. (BORI: 01-145-10)
[PV-KDV:01_029_12]
Then the noble Pritha, her heart wrung with sorrow, compassionately spoke these words to Bhima: (BORI: 01-145-11)
[PV-KDV:01_029_13]
My son, we live very comfortably in this Brahmin’s house, unknown to the sons of Dhritarashtra, treated with honour, and free from fear. (BORI: 01-145-12)
[PV-KDV:01_029_14]
I am always considering, son, what kindness I might do for this Brahmin, as those who have lived comfortably in his house ought to do. (BORI: 01-145-13)
[PV-KDV:01_029_15]
A man is one, dear son, in whom a kindness is not wasted: whatever another does for him, he should do still more in return. (BORI: 01-145-14)
[PV-KDV:01_029_16]
This Brahmin has clearly fallen into distress. If we were to help him in this matter, it would be a virtuous deed. (BORI: 01-145-15)
[PV-KDV:01_029_17]
Bhima said:
[PV-KDV:01_029_18]
Let it be ascertained what his affliction is and what has caused it. Once I know, I shall act resolutely, even if the task is exceedingly difficult. (BORI: 01-145-16)
[PV-KDV:01_029_19]
Vaiśampāyana said:
[PV-KDV:01_029_20]
As the two were conversing in this way, they once again heard the anguished cries of that Brahmin and his wife, O king. (BORI: 01-145-17)
[PV-KDV:01_029_21]
Kunti then hurried into the private quarters of that noble Brahmin, like a cow anxious for her tethered calf. (BORI: 01-145-18)
[PV-KDV:01_029_22]
There she saw the Brahmin with a distraught expression, together with his wife, son, and daughter. (BORI: 01-145-19)
[PV-KDV:01_029_23]
The Brahmin said:
[PV-PAN:01_029_24]
Damn this life in the world—burning at its core, futile, rooted in suffering, dependent on others, and constantly subject to what is unpleasant. (BORI: 01-145-20)
[PV-PAN:01_029_25]
In life there is the greatest sorrow; in life there is the greatest anguish. For one who lives, the onset of opposing conditions is inevitable. (BORI: 01-145-21)
[PV-PAN:01_029_26]
For one and the same person does not enjoy duty, wealth, and pleasure; yet separation from these too is regarded as the greatest suffering. (BORI: 01-145-22)
[PV-PAN:01_029_27]
Some say that liberation is supreme, but it does not exist at all. And when wealth is acquired, hell in its entirety ensues. (BORI: 01-145-23)
[PV-PAN:01_029_28]
The desire for wealth is the greatest misery; obtaining wealth brings still greater misery, and for one who has grown attached to it, losing it brings the greatest misery of all. (BORI: 01-145-24)
[PV-PAN:01_029_29]
For I see no means by which I might escape this calamity, or flee safely together with my wife and children. (BORI: 01-145-25)
[PV-PAN:01_029_30]
As you know, Brahmin lady, I tried before to go somewhere safe, but you would not listen to me. (BORI: 01-145-26)
[PV-PAN:01_029_31]
“I was born and raised here, and my father is here”—so you have said, foolish woman, when I repeatedly pleaded with you. (BORI: 01-145-27)
[PV-PAN:01_029_32]
Your aged father has long since gone to heaven, as has your mother, and your relatives too are now a thing of the past. What pleasure can there be in living there? (BORI: 01-145-28)
[PV-PAN:01_029_33]
Because, in your desire for your relatives, you did not heed my words, this destruction of your kin has now come about, causing me great sorrow. (BORI: 01-145-29)
[PV-PAN:01_029_34]
Or rather, this will be my own death, for I cannot remain alive and abandon any kinsman like a cruel man. (BORI: 01-145-30)
[PV-PAN:01_029_35]
my self-controlled partner in dharma, always like a mother to me, a companion ordained by the gods and ever my highest refuge... (BORI: 01-145-31)
[PV-PAN:01_029_36]
chosen by my mother and father, ever my partner in household life, whom I duly took as my bride and married with the prescribed rites… (BORI: 01-145-32)
[PV-PAN:01_029_37]
I cannot abandon you for the sake of my life—you who are of noble family and good character, the mother of my children, virtuous and blameless, my wife, ever devoted to me. (BORI: 01-145-33)
[PV-PAN:01_029_38]
How, then, could I myself abandon my daughter—a child not yet come of age, whose womanly features have not yet developed? (BORI: 01-145-34)
[PV-PAN:01_029_39]
She was entrusted by the great Creator as a trust for her future husband, and through her I hope, together with my ancestors, to attain the worlds won by a daughter’s sons. Having fathered this young girl myself, how could I bring myself to abandon her? (BORI: 01-145-35)
[PV-PAN:01_029_40]
Some men think that a father’s affection for a son is greater than for a daughter, but in my view the two are equal. (BORI: 01-145-36)
[PV-PAN:01_029_41]
In him rest the worlds, progeny, and eternal happiness; yet how can I bring myself to abandon that innocent young girl? (BORI: 01-145-37)
[PV-PAN:01_029_42]
Even if I give up my own life, I shall suffer once I have fallen under death’s sway, for these, left behind by me, clearly will not be able to survive here. (BORI: 01-145-38)
[PV-PAN:01_029_43]
To abandon any one of them would be cruel and condemned by the wise; yet if I take my own life, they will die without me. (BORI: 01-145-39)
[PV-PAN:01_029_44]
I am in terrible straits and cannot overcome this calamity. Alas, what fate will I meet today together with my kinsmen? It is better to die with them all; life would be intolerable to me. (BORI: 01-145-40)
[PV-PAN:01_029_45]
They remain seated, thinking of Yudhishthira and Kunti. (KUMB: 1-171-4)
[PV-SVO:01_029_46]
But then, wearing matted locks and living as celibate students, they went about begging for alms… (KUMB: 1-171-5)
[PV-SVO:01_029_47]
handsome Brahmins, radiant, noble, and resembling the offspring of gods—delicate ascetics, unfit to beg for alms and worthy of kingship. (KUMB: 1-171-6)
[PV-SVO:01_029_48]
These delicate ascetics are not truly Brahmins. They are roaming the earth in disguise for some reason. (KUMB: 1-171-7)
[PV-SVO:01_029_49]
“Endowed with every mark of excellence, they are not fit to beg continually; they must be wandering in pursuit of some purpose”—so they reasoned, he said. (KUMB: 1-171-8)
[PV-SVO:01_029_50]
Whenever their relatives arrived, the townspeople would show them hospitality and have vessels filled with food and delicacies. (KUMB: 1-171-9)
[PV-SVO:01_029_51]
The Pandavas, observing a vow of silence, received alms. Their mother, realizing that they had been gone a long time, grieved for them... (KUMB: 1-171-10)
[PV-SVO:01_029_52]
Her eyes full of tears of sorrow, she sits scratching the ground. After begging at Brahmins’ homes and thinking of their mother… (KUMB: 1-171-11)
[PV-SVO:01_029_53]
He who had formerly eaten excellent food now went unfed, becoming pale and thin from never having his fill. (KUMB: 1-171-15)
[PV-SVO:01_029_54]
O best of men, Bhima’s half-share of the food obtained by begging was like a drop of ghee in a great blazing fire. (KUMB: 1-171-16)
[PV-SVO:01_029_55]
Then Bhima, after joining in play with his Brahmin companions, obtained a much larger vessel through his acquaintance with a potter. (KUMB: 1-171-18)
[PV-SVO:01_029_56]
Astonished by his feat, the potter laughed and gave Bhimasena an extraordinarily large vessel that he had made. (KUMB: 1-171-19)
[PV-SVO:01_029_57]
Performing an astonishing task for him, he took up an enormous load of clay and gratified the potter with a hundred thousand such loads. (KUMB: 1-171-20)
[PV-SVO:01_029_58]
He made clay vessels on the wheel while continually begging for alms. Seeing him come carrying one, they smile and laugh aloud. (KUMB: 1-171-21)
[PV-SVO:01_029_59]
They also take various kinds of food and put them in. After eating in this way each day, he privately tells his mother, “I am not satisfied, madam; formerly I was nourished on excellent food.” (KUMB: 1-171-22)
[PV-SVO:01_029_60]
However many ties a person has to cherished possessions, just that many spikes of grief are driven into his heart. (KUMB: 1-171-40)
[PV-SVO:01_029_61]
Therefore, having obtained this brief life, fraught with great danger, I have not attained renunciation, bound as I am to my wife. (KUMB: 1-171-41)
[PV-SVO:01_029_62]
No food should be objectionable, nor should one’s wife’s homeland be a fetter; one should travel even to a very distant land, like Garuḍa or a swan. (KUMB: 1-171-46)
[PV-SVO:01_029_63]
How, then, could I myself abandon the son in whom I hope to find the greatest joy and the rewards of heaven? (KUMB: 1-171-57)
[PV-SVO:01_029_64]
At his birth, my ancestors saw his face and went to heaven; through the power of his birth, I was freed from my debt to the ancestors. (KUMB: 1-171-58)
[PV-SVO:01_029_65]
How can I bring myself to abandon my beloved child here? Him, my eldest son, mighty and the deliverer of my family... (KUMB: 1-171-59)
[PV-SVO:01_029_66]
How can I abandon my little son, the source of my funeral cakes and libations of water? The need to give someone up has now fallen upon me—whether myself or my son... (KUMB: 1-171-60)
[PV-SVO:01_029_67]
or yours, or your daughter’s—such is the consequence of living here. You do not heed what I say; reap that consequence, fair lady. (KUMB: 1-171-61)
[PV-SVO:01_029_68]
Or I shall not be able to die myself. One cannot abandon my only son, you, and my daughter as well. (KUMB: 1-171-62)
[PV-SVO:01_029_69]
The Brahmin woman said:
[PV-PAN:01_029_70]
You must never grieve like an ordinary person. Indeed, this is no time for you, a physician, to grieve. (BORI: 01-146-1)
[PV-PAN:01_029_71]
All human beings here must inevitably meet their end. There is no cause for grief over what is bound to happen. (BORI: 01-146-2)
[PV-PAN:01_029_72]
A wife, a son, and a daughter—all are desired for one’s own sake. Put aside your anguish with sound judgment; I myself shall go there. (BORI: 01-146-3)
[PV-PAN:01_029_73]
For this is a woman’s highest and eternal duty in the world: to act for her husband’s good, even at the cost of her life. (BORI: 01-146-4)
[PV-PAN:01_029_74]
And the deed you performed in that regard brings you happiness here; it is imperishable in the next world and brings fame in this one. (BORI: 01-146-5)
[PV-PAN:01_029_75]
And this is indeed a weighty duty, which I shall explain to you. Here, both your benefit and your duty appear greater. (BORI: 01-146-6)
[PV-PAN:01_029_76]
Through me you have attained the purpose for which a wife is desired. There is both a daughter and a son, and you have freed me from my debt. (BORI: 01-146-7)
[PV-PAN:01_029_77]
You are capable of supporting our two children and protecting them as well, but I am not likewise able to protect and support them. (BORI: 01-146-8)
[PV-PAN:01_029_78]
Bereft of you, would not every pleasure be a calamity for me? What would become of my two young sons, and what would become of me? (BORI: 01-146-9)
[PV-PAN:01_029_79]
How can I, widowed and without a protector, my sons still young, keep the pair alive without you while remaining on the path of virtue? (BORI: 01-146-10)
[PV-PAN:01_029_80]
How will I be able to protect this daughter, when arrogant, conceited men unworthy of alliance with you seek her hand? (BORI: 01-146-11)
[PV-PAN:01_029_81]
Just as birds seek out a piece of meat cast upon the ground, so all men pursue a woman who has no protector. (BORI: 01-146-12)
[PV-PAN:01_029_82]
Thus, being led astray and solicited by wicked men, I shall not be able to remain on the path cherished by the virtuous, O best of Brahmins. (BORI: 01-146-13)
[PV-PAN:01_029_83]
How can I dare to set this sole young, untrained girl of your lineage upon the path of her fathers and forefathers? (BORI: 01-146-14)
[PV-PAN:01_029_84]
How shall I be able to instill the desired virtues in this child, now orphaned and bereft of everything, as you could, with your understanding of dharma? (BORI: 01-146-15)
[PV-PAN:01_029_85]
And unworthy men will seek this young, unprotected daughter of yours as well, despising me, just as Shudras seek to hear the Veda. (BORI: 01-146-16)
[PV-PAN:01_029_86]
If I were unwilling to give her away, endowed as she is with your virtues, they would seize her by force, like crows carrying off an oblation from a sacrifice. (BORI: 01-146-17)
[PV-PAN:01_029_87]
Seeing your son as though unworthy of you, and this daughter of yours fallen into the hands of an unworthy man... (BORI: 01-146-18)
[PV-PAN:01_029_88]
Despised by the world and not knowing myself, I shall die at the hands of arrogant men, O Brahmin—there is no doubt. (BORI: 01-146-19)
[PV-PAN:01_029_89]
My two young sons, deprived of both you and me, would undoubtedly perish like fish when the water dries up. (BORI: 01-146-20)
[PV-PAN:01_029_90]
Thus, without you, all three of us will certainly perish in every way. Therefore, you ought to abandon me. (BORI: 01-146-21)
[PV-PAN:01_029_91]
For a woman, this is the highest fulfillment, the highest destiny: to die before her husband. But, Brahmin, you must not waver where the children are concerned. (BORI: 01-146-22)
[PV-PAN:01_029_92]
For your sake, I have abandoned this son and this daughter as well, along with my relatives and my own life. (BORI: 01-146-23)
[PV-PAN:01_029_93]
A woman’s constant devotion to what is pleasing and beneficial to her husband surpasses sacrifices, austerities, religious observances, and gifts of every kind. (BORI: 01-146-24)
[PV-PAN:01_029_94]
What I wish to do, then, is righteous and highly approved, as well as pleasing and beneficial to you and your family. (BORI: 01-146-25)
[PV-PAN:01_029_95]
Children, possessions, beloved friends, and a wife are all cherished as means of deliverance from adversity—such is the view of the good. (BORI: 01-146-26)
[PV-PAN:01_029_96]
On one side is the entire family, and on the other oneself, O perpetuator of the family. They are not equal at all—such is the considered judgment of the wise. (BORI: 01-146-27)
[PV-PAN:01_029_97]
So let me do what must be done. Save yourself through your own self; give me leave, noble one, and protect my two sons. (BORI: 01-146-28)
[PV-PAN:01_029_98]
Those who know dharma say, when determining what is right, that women must not be killed. They also say that Rakshasas know dharma, so he may not kill me either. (BORI: 01-146-29)
[PV-PAN:01_029_99]
The death of men is certain, but the death of women is uncertain. Therefore, knower of dharma, you should send me alone. (BORI: 01-146-30)
[PV-PAN:01_029_100]
I have enjoyed life and attained what I cherished, and I have fulfilled my duty. I have had a beloved child by you; death will cause me no grief. (BORI: 01-146-31)
[PV-PAN:01_029_101]
I have borne a son, I have grown old, and I have always sought to please you. Considering all this, I therefore make this resolve. (BORI: 01-146-32)
[PV-PAN:01_029_102]
Even after casting me off, noble one, you may take another woman; then your dharma will once again be firmly established. (BORI: 01-146-33)
[PV-PAN:01_029_103]
Nor, noble one, is it unrighteous for men to have many wives; but for women, forsaking a former husband is a very grave sin. (BORI: 01-146-34)
[PV-PAN:01_029_104]
Considering all this, and that giving up one’s life is reprehensible, save yourself by means of me, along with your family and these two children. (BORI: 01-146-35)
[PV-PAN:01_029_105]
Vaiśampāyana said:
[PV-PAN:01_029_106]
Thus addressed by her, her husband embraced her, O Bharata, and slowly shed tears; together with his wife, he was deeply distressed. (BORI: 01-146-36)
[PV-PAN:01_029_107]
To be born a woman is a wretched fate, my lord, in this world filled with wicked people. A girl is subject to her parents, and when grown, to her husband. (KUMB: 1-172-14)
[PV-SVO:01_029_108]
And in the absence of both, a woman who remains independent when she has a son is censured. (KUMB: 1-172-15)
[PV-SVO:01_029_109]
For a woman, being without a protector is indeed an open door to wicked men, just as a scrap of cloth smeared with ghee is dragged about by dogs. (KUMB: 1-172-16)
[PV-SVO:01_029_110]
A virtuous wife adorned with auspicious articles such as turmeric, collyrium, and flowers… (KUMB: 1-172-26)
[PV-SVO:01_029_111]
The woman who dies while drinking water given by her husband, with her mind fixed on her husband’s feet, goes to Girijā’s abode. (KUMB: 1-172-27)
[PV-SVO:01_029_112]
Having become Girijā’s companion, she rejoices with the mountain’s daughter. For a father gives only a limited amount, a mother a limited amount, and a son a limited amount... (KUMB: 1-172-28)
[PV-SVO:01_029_113]
What woman would not rejoice in a husband who gives without limit? The stages of religious life, rites with sacred fire, recitations, offerings, and vows... (KUMB: 1-172-29)
[PV-SVO:01_029_114]
These are not to be prescribed for women without their blameless husband. For a woman, only forbearance, purity, and fasting are prescribed. (KUMB: 1-172-30)
[PV-SVO:01_029_115]
One should preserve wealth for times of adversity and protect one’s wife even at the cost of that wealth; one should always protect oneself, even at the cost of one’s wife and wealth. (KUMB: 1-172-35; NILA: 01.158.027)
[PV-SVO:01_029_116]
A wife, a son, wealth, and a home—all these should be secured for the sake of seen and unseen rewards. This is the conviction of the wise. (KUMB: 1-172-36; NILA: 01.158.028)
[PV-SVO:01_029_117]
Which of the two is more important, learned one? The self is indeed more important than the family. (KUMB: 1-172-37)
[PV-SVO:01_029_118]
Because you exist, the fourteen worlds exist, tiger among Brahmins; therefore you must protect yourself. (KUMB: 1-172-38)
[PV-SVO:01_029_119]
If the self does not exist, one has nothing here. Indeed, this entire world is not equal to the self. (KUMB: 1-172-39)
[PV-SVO:01_029_120]
And the fame I have gained by serving you is unequalled. (KUMB: 1-172-43)
[PV-SVO:01_029_121]
Do not speak this way, gracious lady. Stay here, slender-waisted one. A wise man should never abandon his wife or his sons. (KUMB: 1-172-49)
[PV-SVO:01_029_122]
Vaiśampāyana said:
[PV-PAN:01_029_123]
Hearing the anguished words of the two, the maiden, her body overwhelmed by intense sorrow, addressed them: (BORI: 1-147-1)
[PV-PAN:01_029_124]
Why are you both crying out, so deeply afflicted with grief, like those with no protector? Hear something from me as well, and when you have heard it, do what is fitting. (BORI: 1-147-2)
[PV-PAN:01_029_125]
By right, I am to be abandoned by you both; there is no doubt of this. Abandon me, who must be abandoned, and save yourselves entirely through me alone. (BORI: 1-147-3)
[PV-PAN:01_029_126]
It is for this purpose that a child is desired: “He will save me.” When that time comes, cross over by means of me as though by a boat. (BORI: 1-147-4)
[PV-PAN:01_029_127]
Whether here he saves one from adversity, or after death he saves one, a son saves one in every way; therefore the wise call him “putra,” a son. (BORI: 1-147-5)
[PV-PAN:01_029_128]
Grandfathers always long for daughters’ sons as well. I myself will save them, while preserving my father’s life. (BORI: 1-147-6)
[PV-PAN:01_029_129]
And this young brother of mine, if you pass from this world, would soon perish—there is no doubt. (BORI: 1-147-7)
[PV-PAN:01_029_130]
For if you too, Father, go to heaven and my younger brother dies, the ancestral offerings would cease, and that would displease them. (BORI: 1-147-8)
[PV-PAN:01_029_131]
Forsaken by my father, and likewise by my mother and brother, I would undoubtedly suffer misery worse than misery and die, unaccustomed to such hardship. (BORI: 1-147-9)
[PV-PAN:01_029_132]
But once you are safely delivered, my mother and infant brother, the continuation of our line, and the ancestral offerings will undoubtedly be secure. (BORI: 1-147-10)
[PV-PAN:01_029_133]
A son is one’s own self, a wife is a companion, but a daughter, they say, is a burden. So free yourself from this burden and unite me with righteousness. (BORI: 1-147-11)
[PV-PAN:01_029_134]
Without you, Father, I shall be helpless and wretched—a mere girl wandering wherever chance takes me. Alas, how miserable I shall be! (BORI: 1-147-12)
[PV-PAN:01_029_135]
Or I shall deliver this family. Having performed this exceedingly difficult deed, I shall attain its reward. (BORI: 1-147-13)
[PV-PAN:01_029_136]
Or will you go there, abandoning me, O best of brahmins? I shall be tormented; consider me too. (BORI: 1-147-14)
[PV-PAN:01_029_137]
Therefore, for our sake, for the sake of dharma, and for the sake of offspring, O best of men, protect yourself; abandon me, who must be abandoned. (BORI: 1-147-15)
[PV-PAN:01_029_138]
Do not let this opportunity pass you by in a matter that must be done. The water offered by you will also benefit me. (BORI: 1-147-16)
[PV-PAN:01_029_139]
What greater sorrow could there be than this: when you have gone to heaven, we shall run about like dogs, begging food from others? (BORI: 1-147-17)
[PV-PAN:01_029_140]
But with you unharmed and freed from this suffering together with our family, I shall dwell happily in the immortal realm. (BORI: 1-147-18)
[PV-PAN:01_029_141]
Hearing her many-sided lament in this way, the father, the mother, and the maiden herself—all three—burst into tears. (BORI: 1-147-19)
[PV-PAN:01_029_142]
Then, hearing them all weeping, the couple’s young son, his eyes wide open, spoke indistinctly in a sweet, childish voice. (BORI: 1-147-20)
[PV-PAN:01_029_143]
Saying, “Do not cry, Father; do not cry, Mother; and do not cry, Sister,” he seemed to smile as he moved away from each of them in turn. (BORI: 1-147-21)
[PV-PAN:01_029_144]
Then, delighted, he picked up a blade of grass and said again, “With this I shall kill that man-eating Rakshasa.” (BORI: 1-147-22)
[PV-PAN:01_029_145]
Even so, when those overwhelmed by grief heard the child’s indistinct words, great joy arose in them. (BORI: 1-147-23)
[PV-PAN:01_029_146]
Realizing that the time had come, Kunti approached them and, as if reviving the lifeless with nectar, said: (BORI: 1-147-24)
[PV-PAN:01_029_147]
We have heard that offerings made here reach both the gods and the ancestors. The water offered by you will surely be beneficial. (KUMB: 1-173-18; NILA: 01.159.018)
[PV-SVO:01_029_148]
Therefore, dear one, consider both these matters and decide what is best for you, as well as for your mother and your own son. (KUMB: 1-173-19)
[PV-SVO:01_029_149]
Parents may have virtuous sons, but a son will never again have another mother and father. (KUMB: 1-173-20)
[PV-SVO:01_029_150]
Kunti said:
[PV-KDV:01_029_151]
I wish to know the true source of this suffering. Once I know it, I will remove it, if it can be removed. (BORI: 1-148-1)
[PV-KDV:01_029_152]
The Brahmin said:
[PV-KDV:01_029_153]
What you say is worthy of the virtuous, O ascetic. But this suffering cannot be removed by any human being. (BORI: 1-148-2)
[PV-KDV:01_029_154]
Near this city dwells a Rakshasa named Baka, a mighty lord over this land and city. (BORI: 1-148-3)
[PV-KDV:01_029_155]
The powerful, evil-minded man-eater, lord of the Asuras and nourished on human flesh, always protects this district. (BORI: 1-148-4)
[PV-KDV:01_029_156]
Endowed with a Rakshasa’s might, he protects both the city and the countryside. Because of him, we have no fear of enemy armies or other creatures. (BORI: 1-148-5)
[PV-KDV:01_029_157]
His payment has been fixed: a cartload of rice for his meal, two buffaloes, and the man who takes it to him. (BORI: 1-148-6)
[PV-KDV:01_029_158]
Each man in turn provides that meal. His turn comes only after many years, but it is exceedingly hard for men to bear. (BORI: 1-148-7)
[PV-KDV:01_029_159]
And if any men attempt to free themselves from it, that Rakshasa kills them together with their sons and wives and devours them. (BORI: 1-148-8)
[PV-KDV:01_029_160]
This king at Vetrakīyagṛha has adopted no policy by which these people might now enjoy lasting security. (BORI: 1-148-9)
[PV-KDV:01_029_161]
Surely we deserve this, living as we do in the realm of a weak man, always anxious and dependent on a bad king. (BORI: 1-148-10)
[PV-KDV:01_029_162]
Who can tell Brahmins what to do, and whose wishes do they follow? For they can be induced to stay only by good qualities, like birds free to go wherever they please. (BORI: 1-148-11)
[PV-KDV:01_029_163]
One should first secure a king, then a wife, and then wealth; once these three have been acquired, one should support one’s relatives and sons. (BORI: 1-148-12)
[PV-KDV:01_029_164]
But I acquired all three of these in the reverse order; consequently, having fallen into this calamity, we shall suffer greatly. (BORI: 1-148-13)
[PV-KDV:01_029_165]
Now our turn has come—the turn that will destroy our family. I must provide the food, a man, and the payment. (BORI: 1-148-14)
[PV-KDV:01_029_166]
I have no wealth with which to buy a man anywhere, and I could never give up one of my loved ones. Nor do I see any way to escape the Rakshasa. (BORI: 1-148-15)
[PV-KDV:01_029_167]
Thus I am plunged deep into a vast, impassable ocean of sorrow. Today I shall go to the Rakshasa together with these kinsmen; then the wretch will devour us all together. (BORI: 1-148-16)
[PV-KDV:01_029_168]
Nevertheless, I shall tell you the true cause of this misery. Whether anything can be done or not, listen, good lady, to the matter just as it is. (KUMB: 1-174-3)
[PV-SVO:01_029_169]
Near this city lives a Rakshasa named Baka. One gavyuti from here, in a ravine of the Yamuna, there is a cave. (KUMB: 1-174-4)
[PV-SVO:01_029_170]
In that cave dwells the dreadful, murderous man-eater named Baka, an evil-hearted Rakshasa and the vilest of his race. (KUMB: 1-174-5)
[PV-SVO:01_029_171]
He is a formidable Rakshasa, immensely strong and able to assume any form at will. This is now the thirteenth year that he has plagued the city. (KUMB: 1-174-7)
[PV-SVO:01_029_172]
Because of him, we have no fear of enemy armies or other beings; yet, being devoured by the fierce, evil man-eater… (KUMB: 1-174-8)
[PV-SVO:01_029_173]
The defenseless city can find no protector to save it. Living there in a cave, he continually torments the people. (KUMB: 1-174-9)
[PV-SVO:01_029_174]
—women, children, the old, and young men as well—the evil-minded one. Here, with incantations, fire offerings, and food, that Rakshasa… (KUMB: 1-174-10)
[PV-SVO:01_029_175]
When the wicked Rakshasa, praised and honored by the foremost Brahmins, slaughtered everyone in this way… (KUMB: 1-174-11)
[PV-SVO:01_029_176]
Then all the Brahmins made an agreement with him: “Do not kill at will, O Rakshasa. We shall always give you…” (KUMB: 1-174-12)
[PV-SVO:01_029_177]
In turn, whenever you desire, here, O lord: rice with meat—food mixed with meat and sesame flour… (KUMB: 1-174-13)
[PV-SVO:01_029_178]
mixed with ghee and accompanied by condiments; three sesame soups, balls of food, parched grain, cakes, liquor, and fermented drinks... (KUMB: 1-174-14)
[PV-SVO:01_029_179]
jars of boiled and unboiled drinks, large pieces of cooked and raw meat, and cooked and raw meat of wild buffalo, boar, and bear; (KUMB: 1-174-15)
[PV-SVO:01_029_180]
various jars of ghee and likewise many jars of curds, together with freshly prepared food and an abundance of sesame flour... (KUMB: 1-174-16)
[PV-SVO:01_029_181]
and from each household one man and two black bullocks. If you remain unangered, you will receive the allotted share of a Rakshasa. (KUMB: 1-174-17)
[PV-SVO:01_029_182]
“Remain here under this agreement with us,” the Brahmins begged him. “Very well,” said the Rakshasa, accepting their proposal. (KUMB: 1-174-18)
[PV-SVO:01_029_183]
He also provides protection from enemy armies and forest raiders; that powerful being abides by the agreement concerning his clearly stipulated share. (KUMB: 1-174-19)
[PV-SVO:01_029_184]
Here in Vetrakiyagriha, this king does not follow that policy. Dull-witted as he is, he makes no concerted effort to adopt the measure that would ensure lasting safety for these people from this day forward. (KUMB: 1-174-22; NILA: 01.160.009)
[PV-SVO:01_029_185]
One should first secure a king, then a wife, and then wealth. When there is no king in this world, where could one find a wife or wealth? With the wealth accumulated over one’s lifetime, one should save one’s relatives and sons. (KUMB: 1-174-25)
[PV-SVO:01_029_186]
Fair and blameless lady, I have told you this root cause of suffering in answer to your question. (KUMB: 1-174-31)
[PV-SVO:01_029_187]
Kunti said:
[PV-KDV:01_029_188]
You must not despair in any way because of this danger, since a means of deliverance from the Rakshasa has been found here. (BORI: 1-149-1)
[PV-KDV:01_029_189]
You have only one young son and one poor daughter. I do not approve of your going there, nor of either of them or your wife going. (BORI: 1-149-2)
[PV-KDV:01_029_190]
I have five sons, Brahmin; one of them will go on your behalf, taking the offering to that wicked Rakshasa. (BORI: 1-149-3)
[PV-KDV:01_029_191]
The Brahmin said:
[PV-KDV:01_029_192]
However much I may wish to live, I will never do this: deprive a Brahmin who is my guest of his life for my own sake. (BORI: 1-149-4)
[PV-KDV:01_029_193]
But such conduct is not found among women of ignoble birth or among the deeply unrighteous: sacrificing oneself and even one’s own son for the sake of a Brahmin. (BORI: 1-149-5)
[PV-KDV:01_029_194]
But I believe I must determine what is best for me. Between killing a Brahmin and killing myself, it is better for me to take my own life. (BORI: 1-149-6)
[PV-KDV:01_029_195]
Killing a Brahmin is the gravest sin, and there is no expiation for it. Even if I were to do it unintentionally, it would be better for me to kill myself. (BORI: 1-149-7)
[PV-KDV:01_029_196]
But I do not wish to kill myself, good lady. If others kill me, no sin whatsoever will attach to me. (BORI: 1-149-8)
[PV-KDV:01_029_197]
For that premeditated killing of a Brahmin by me, I see no atonement; it would be both cruel and base. (BORI: 1-149-9)
[PV-KDV:01_029_198]
To abandon one who has come to one’s home, or one who seeks refuge, and to kill one who begs for mercy are considered acts of the utmost cruelty. (BORI: 1-149-10)
[PV-KDV:01_029_199]
One should never commit a reprehensible or cruel act. So the great men of old, who knew the law governing times of distress, understood. (BORI: 1-149-11)
[PV-KDV:01_029_200]
But it is better that I myself perish today together with my wife; I will never consent to the killing of a Brahmin. (BORI: 1-149-12)
[PV-KDV:01_029_201]
Kunti said:
[PV-KDV:01_029_202]
I too firmly believe, Brahmin, that Brahmins must be protected. And my son would be no less dear to me even if I had a hundred sons. (BORI: 1-149-13)
[PV-KDV:01_029_203]
Nor is that Rakshasa capable of destroying my son. My son is valiant, accomplished in sacred formulas, and mighty. (BORI: 1-149-14)
[PV-KDV:01_029_204]
He will deliver all that food to the Rakshasa and free himself—this is my firm conviction. (BORI: 1-149-15)
[PV-KDV:01_029_205]
The hero has encountered and seen Rakshasas before—powerful and huge-bodied—and has slain them in great numbers as well. (BORI: 1-149-16)
[PV-KDV:01_029_206]
But this must never be disclosed to anyone, Brahmin, for seekers of knowledge might unsettle my sons out of curiosity. (BORI: 1-149-17)
[PV-KDV:01_029_207]
And anyone whom my son teaches without his teacher’s permission should not put that knowledge to use—such is the judgment of the good. (BORI: 1-149-18)
[PV-KDV:01_029_208]
Vaiśampāyana said:
[PV-KDV:01_029_209]
Thus addressed by Pritha, the Brahmin and his wife joyfully welcomed her words, which were like nectar. (BORI: 1-149-19)
[PV-KDV:01_029_210]
Then Kunti and the Brahmin together said to the son of the Wind, “Do it.” He replied to them both, “So be it.” (BORI: 1-149-20)
[PV-KDV:01_029_211]
I do not approve of your going there yourself, as you have a son. You have only one son, still a child, and one ascetic daughter; nor do I approve of either of them going, or of your wife going. (KUMB: 1-175-2)
[PV-SVO:01_029_212]
Vaiśampāyana said:
[PV-KDV:01_029_213]
O descendant of Bharata, after Bhima had pledged, “I will do it,” all the Pandavas returned with the alms they had collected. (BORI: 1-150-1)
[PV-KDV:01_029_214]
Then, seeing Bhimasena with his face beaming, Dharmaraja realized that the steadfast Bhima was exhilarated. (KUMB: 1-176-2)
[PV-KDV:01_029_215]
Recognizing it from his manner alone, Pandu’s son Yudhishthira then sat privately with his mother and questioned her in confidence. (BORI: 1-150-2)
[PV-KDV:01_029_216]
What deed does this Bhima of formidable prowess intend to undertake? Is it with your approval that he wishes to do this here? (BORI: 1-150-3)
[PV-KDV:01_029_217]
Kunti said:
[PV-KDV:01_029_218]
At my command, this scorcher of foes will perform a great deed for the Brahmin’s sake and for the deliverance of the city. (BORI: 1-150-4)
[PV-KDV:01_029_219]
Yudhishthira said:
[PV-KDV:01_029_220]
What is this rash and cruel deed you have done? Good people do not approve of abandoning one’s son. (BORI: 1-150-5)
[PV-KDV:01_029_221]
How can you wish to abandon your own son for the sake of another’s? By forsaking your son, you have acted contrary to the ways of the world. (BORI: 1-150-6)
[PV-KDV:01_029_222]
Relying on whose arms, we all sleep in peace and hope to recover the kingdom stolen by base men. (BORI: 1-150-7)
[PV-PAN:01_029_223]
He of immeasurable might, whose prowess Duryodhana broods over in anguish, unable to sleep through any night in Shakuni’s company… (BORI: 1-150-8)
[PV-PAN:01_029_224]
the hero by whose prowess we escaped from the house of lac and from other dangers, and Purocana was slain; (BORI: 1-150-9)
[PV-PAN:01_029_225]
He upon whose valor we relied when we believed that we had won this wealth-filled earth by slaying the sons of Dhritarashtra… (BORI: 1-150-10)
[PV-PAN:01_029_226]
What reasoning did you rely on when you resolved to abandon him? I hope suffering has not unsettled your judgment and made you lose your senses. (BORI: 1-150-11)
[PV-KDV:01_029_227]
Kunti said:
[PV-KDV:01_029_228]
Yudhishthira, you should not be distressed about Vrikodara. Nor have I made this decision out of weakness of judgment. (BORI: 1-150-12)
[PV-KDV:01_029_229]
My son, we have lived happily here in this Brahmin’s house. I have considered this a way to repay him, dear child. A true man is one in whom a kindness does not go to waste. (BORI: 1-150-13)
[PV-KDV:01_029_230]
After seeing Bhishma’s great feat in the house of lac, and from the slaying of Hidimba, I have confidence in Vrikodara. (BORI: 1-150-14)
[PV-KDV:01_029_231]
For the immense strength of Bhima’s arms equals that of ten thousand elephants; by it, you who are mighty as elephants were brought out of Varanavata. (BORI: 1-150-15)
[PV-PAN:01_029_232]
There has never been, nor will there ever be, another with Vrikodara’s strength, who would himself confront in battle even the foremost wielder of the thunderbolt. (BORI: 1-150-16)
[PV-PAX:01_029_233]
Long ago, when he had just been born, he fell from my lap on the mountain, and the weight of his body shattered the rock beneath his limbs. (BORI: 1-150-17)
[PV-KDV:01_029_234]
Therefore, O Pandava, mindful of Bhima’s strength and resolved to repay the Brahmin, I made this decision with due judgment. (BORI: 1-150-18)
[PV-KDV:01_029_235]
I made this decision neither out of greed, nor from ignorance, nor under delusion; rather, I deliberately resolved upon this course of dharma. (BORI: 1-150-19)
[PV-KDV:01_029_236]
Both purposes will be accomplished, Yudhishthira: our lodging will be repaid, and a great act of righteousness will be performed. (BORI: 1-150-20)
[PV-KDV:01_029_237]
I have heard that any Kshatriya who ever assists a Brahmin in his affairs will attain blessed realms. (BORI: 1-150-21)
[PV-PAX:01_029_238]
A Kshatriya who saves another Kshatriya from being slain attains great renown both in this world and in the next. (BORI: 1-150-22)
[PV-PAX:01_029_239]
But a Kshatriya who comes to the aid of a Vaishya in battle will surely delight his subjects in all worlds. (BORI: 1-150-23)
[PV-PAX:01_029_240]
By rescuing a Shudra who has come seeking refuge, a king obtains birth in this world in a wealthy family honored by kings. (BORI: 1-150-24)
[PV-PAX:01_029_241]
Thus, O delight of the Kurus, the blessed Vyasa, who was exceedingly wise, declared long ago; therefore, this ought to be done. (BORI: 1-150-25)
[PV-PAX:01_029_242]
Yudhishthira said:
[PV-KDV:01_029_243]
Mother, what you have deliberately done out of compassion for the afflicted Brahmin is fitting. Bhima will surely return after slaying the man-eater. (BORI: 1-150-26)
[PV-KDV:01_029_244]
But this Brahmin must be carefully instructed and enjoined to secrecy, so that the inhabitants of the city do not learn of this. (BORI: 1-150-27)
[PV-KDV:01_029_245]
The elder pondered in his mind the cause of Bhima’s delight. Then, O king, seeing him eager to fight, Yudhishthira… (KUMB: 1-176-3)
[PV-SVO:01_029_246]
My son, let Bhima, born of ascetic power, quite openly eat—even for a single day—the great and excellent tribute prepared for Baka. (KUMB: 1-176-7)
[PV-SVO:01_029_247]
Nor has grief robbed me of my reason. Here in this Brahmin’s house, my son, we have lived happily, unknown to Dhritarashtra’s sons, treated with honor and free from resentment. (KUMB: 1-176-16; NILA: 01.162.013)
[PV-SVO:01_029_248]
Whatever another does for a person, one should repay many times over. There is great merit in acting for a Brahmin’s sake; this much I know regarding Vrikodara. (KUMB: 1-176-18; NILA: 01.162.015)
[PV-SVO:01_029_249]
This Bhima will surely return after slaying the man-eater, especially since you have shown compassion for the Brahmin’s sake. (KUMB: 1-177-2; NILA: 01.163.002)
[PV-SVO:01_029_250]