Jaya: An Illustrated Retelling of the Mahabharata Read online

  The Newar community of Nepal worships Bhima as Bhairava, the violent form of Shiva, and offers him blood sacrifices.

  59

  Return of Arjuna

  Realizing that the climb would only get tougher, Bhima decided to summon his son, Ghatotkacha, born of his Rakshasa wife, Hidimbi. He remembered the last words he had heard his son speak, ‘Should you ever need my help, father, just think of me and I shall come.’

  Sure enough, as soon as Bhima thought of Ghatotkacha, the Rakshasa youth, who possessed both telepathic powers as well as the power of flight, arrived instantly. He came with many other Rakshasas. They carried all the Pandavas and their wife on their shoulders and helped them reach the highest peaks of the mountains.

  The Pandavas reached Alakapuri, the city of the Yakshas, where they were entertained by Kubera, king of the Yakshas. Both Yakshas and Rakshasas had a common ancestor, Pulastya’s son, Vaishrava. While the Yakshas lived in the north atop mountains, the Rakshasas lived south in forests. Yakshas were guardians of treasures and were extremely fond of riddles. Kubera had a mongoose that spat jewels every time he opened his mouth.

  The Pandavas also visited Badari, the cave where Nara and Narayana once meditated. The sages Lomasha and Dhaumya who accompanied the Pandavas said that Nara and Narayana were destined to walk the earth once more. It was whispered that they had taken birth as Arjuna and Krishna.

  Shortly thereafter, Arjuna descended from Amravati on a glittering flying chariot. Draupadi rushed to greet him. The Rishis welcomed him with garlands. His brothers requested him to show the divine weapons he had acquired from the gods.

  No sooner did he unwrap the weapons than the earth began to tremble, the wind stilled and the sun paled. All creatures from all the four quarters cried out, ‘Beware, beware. These are powerful weapons. They can destroy all life. Do not treat them with such disrespect.’ Arjuna immediately withdrew these weapons and wrapped them in celestial cloth, so that no mortal eyes could lay eyes on them.

  The Himalayan region is full of folktales associated with the Pandavas. Once, they saw a herd of cattle grazing and recognized among them Shiva who had taken the form of the most ferocious bull. Bhima tried to catch the bull but it disappeared; the hump remained above the ground and was worshipped as Kedarnath. Another time, Arjuna was defeated by a warrior who unknown to him was his own son Nagarjuna, born of a local Naga princess. This tale is similar to that of Babruvahan found later in the Sanskrit telling. Another tale refers to the hunt of a rhinoceros by Arjuna who wanted to present it as an offering to his dead father.

  In Bhasa’s play, Madyamavyayogam, dated 100 CE, Bhima rescues a Brahman boy from being devoured by a Rakshasa who turns out to be Ghatotkacha.

  In the Ramayana, Rakshasas are projected as a sophisticated race, related to the Yakshas. They live in golden cities and possess flying chariots. In the Mahabharata, they are projected as barbaric brutes lacking in sophistication.

  60

  Daughters of Balarama and Duryodhana

  It was time for Ghatotkacha to leave. Before parting, Ghatotkacha decided to tell his father’s family all that was happening in Dwaraka and in Hastina-puri, between the Yadavas and the Kauravas.

  Ghatotkacha said, ‘The children of Draupadi have grown up to be fine young men. And Subhadra’s son, Abhimanyu, has become a warrior of repute. They all live happily in the company of Krishna’s children. Balarama’s daughter, Vatsala, fell in love with Abhimanyu. Unfortunately for her, Balarama had fixed her marriage with Duryodhana’s son, Lakshman. As the wedding day approached, an unhappy Vatsala sought Krishna’s advice and Krishna sent for me. He ordered me to carry Vatsala on my shoulders and fly to the hills outside Dwaraka where Abhimanyu could marry her according to the rites of the Gandharvas, with the trees as witness. He then told me to take the form of Vatsala and pretend to be the bride. During the wedding, I squeezed Lakshman’s hand with such force that he fainted. With my identity revealed, there was chaos in Dwaraka. The Kauravas accused the Yadavas of duping them.’

  ‘Duryodhana would have been furious,’ said Bhima, unable to hold back his smile, ‘He wanted to marry Balarama’s sister, Subhadra, but she married Arjuna instead. He wanted his son to marry Balarama’s daughter, Vatsala, but she married Arjuna’s son instead.’

  ‘Duryodhana did not take this insult kindly,’ said Ghatotkacha. ‘To teach the Yadavas a lesson, he declared that his daughter, Lakshmani, would not marry Krishna’s son, Samba, as planned. Samba, not one to take this lying down, secretly slipped into Hastina-puri and tried to abduct Lakshmani, determined to marry her. But he was caught in the act and put in a dungeon. When Balarama learnt of this, he went to Hastina-puri alone and demanded Samba be released and allowed to return to Dwaraka along with the woman he loved. Duryodhana not only refused, he started insulting the Yadavas who never kept their word. He mocked their ancestor Yadu, whose descendants could never be kings because he did not suffer for his father. Duryodhana’s tirade so incensed Balarama that, in rage, he became a giant, his head reaching the sky. He swung his plough and hooked it on the foundations of Hastina-puri and started dragging the great city of the Kurus towards the sea. Duryodhana realized that Balarama was no ordinary Manava. He had known Balarama long as an expert in mace warfare, as a teacher and as a friend. Unlike Krishna who always favoured the Pandavas, Balarama had always treated him with extra affection. Now he had angered Balarama and had seen a side that he had never before imagined. He fell at Balarama’s feet and begged forgiveness. As you know, Balarama is quick to anger but also easily pacified. He forgave the Kauravas and returned to Dwaraka with Krishna’s son and his new wife.’

  The Pandavas imagined Balarama’s giant form. Who was he, truly, they wondered. And the Rishis revealed, ‘He is Sesha, the remainder. He who exists even when God is asleep and the world is dissolved. He is Adi, that which exists before the beginning, and Ananta, after the end. He is the great serpent in whose coils reclines God in the form of Vishnu.’

  All these tales once again reinforced what the Pandavas always suspected; Balarama and his younger brother, Krishna, were not quite what they appeared to be.

  Duryodhana was Balarama’s favourite. He wanted his sister to marry Duryodhana and his daughter to marry Duryodhana’s son. Both attempts were foiled by Krishna who got the women married to Arjuna and Arjuna’s son.

  It has been speculated that Balarama is a form of Shiva, the ascetic, guileless in nature, hence blinded in love and unable to see the flaws of the Kauravas.

  The story of Balarama’s daughter, known variously as Vatsala and Shasirekha, is part of many folk literatures. Illustrations of this tale in the Chitrakathi style have been found in 19th century manuscripts in Maharashtra.

  The story of the marriage of Krishna’s son and Duryodhana’s daughter comes from the Bhagavata Purana.

  The tales of the two marriages, one of a Yadava woman, Vatsala, and one of a Kaurava woman, Lakshmani, can be seen politically. As the family of Abhimanyu’s wife, the Yadavas are forced to side with the Pandavas and as the family of Samba’s wife, the Kauravas are forced to side with the Yadavas. Thus the marriages turn enemies into members of the same extended family, making it difficult to take sides.

  At a philosophical level, one can see the conflict between arranged marriages governed by the intellect and love marriages governed by emotions. What is appropriate conduct? Krishna clearly favours the heart over the head in matters of marriage. Or does he? For the marriages do impact political alliances, something that Krishna is well aware of.

  61

  Hanuman humbles Bhima

  One day, the wind carried with it a golden lotus with a thousand petals and a heavenly fragrance. ‘Can I have more of these?’ said Draupadi, her voice full of excitement.

  It had been a long time since Bhima had seen his wife so happy. ‘Yes, of course,’ he said, and set out in the direction from which the wind had carried the flower.

  Bhima walked straight, taking no turns, his strid