“Vaishampaayana said, ‘Bhima, seeing Hidimba following
them, addressed her, saying, ‘Raakshasas revenge themselves on their enemies by
adopting deceptions (Maayaa in Sanskrit) that are incapable of being penetrated.
Therefore, O Hidimba, you go the way on which your brother has gone.’
“Then Yudhishthira seeing Bhima in anger, said, ‘O
Bhima, O tiger among men, however angry, do not slay a
woman. O Pandava, the observance of Dharma is a
higher duty than the protection of life. Hidimba, who had come with the
object of slaying us, you have already slain. This woman is the sister of that
Raakshasa, what can she do to us even if she were angry?’
“Vaishampaayana continued, ‘Then Hidimba respectfully
saluting Kunti and her son Yudhishthira also, said, with joined palms, ‘O respected
lady (Kunti),
you know the pain that women are made to feel at the hands of Kaamadeva.
Blessed lady, these pains, of which Bhimasena has been the cause, are torturing
me. I had formerly borne this insufferable pain, waiting for the time (when
your son could relieve them). That time
is now come, when I expected I would be made happy. O blessed lady, leaving off
my friends, relations and the usage of my (Raakshasa) race, I have chosen this son of yours, this tiger among men, as my
husband. O respected lady, I tell you truly that if I am left off by that hero
or by you either, I will no longer bear this life of mine. O you of the fairest
complexion, therefore it is your duty to show me mercy, thinking me either as
very silly or your obedient slave. O respected lady, unite me with this thy son
(Bhimasena), my husband. Endued as
he is with the form of a Deva, let me go taking him with me wherever I like. O
blessed lady, trust me I will again bring him back to you all. When you think
of me I will come to you immediately and get you whatever 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. O, be gracious to me and make Bhima accept me. It has been said that in a season of suffering one should
protect one's life by any means. He, that tries to discharge that duty should
not hesitate about the means. He, that in a season of suffering keeps his Dharma,
is the foremost of the men of Dharma. Indeed, suffering is the greatest danger
to Dharma and men of Dharma. It is Punya (Good
deeds) that protects life; therefore is Punya
called the giver of life. Hence the means by which Dharma or the observance of
a duty is secured can never be criticized.’
“Hearing these words of Hidimba, Yudhishthira said, ‘O
Hidimba, it is as you say. There is no doubt of it. But, O you of slender
waist, you must act 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. You sport with him as you like during the
day, O you that are endued with the speed of the mind! But you must bring back
Bhimasena here every day at nightfall.’
“Vaishampaayana continued, ‘Then Bhima, expressing his
acceptance to all that Yudhishthira said, addressed Hidimba, saying, ‘Listen to
me, O Raakshasi! Truly do I make this engagement with you that I will stay with
you, O you of slender waist, until you obtainest a son.’
“Then Hidimba, saying, ‘So be it,’ took Bhima upon her
body and went fast through the sides. On mountain peaks of attractive scenery
and regions sacred to Devas, abounding with spotted herds and echoing with the
melodies of feathered tribes, herself assuming the beautiful form decorated
with every ornament and pouring forth at times sweet-sounding notes. Hidimba sported
with the Pandava (Bhimasena) and studied to make him happy. So also, in inaccessible regions of
forests, and on mountain-chests overgrown with blossoming trees on lakes magnificent with lotuses and lilies, islands of rivers and their pebbly banks, on wooded
streams with beautiful banks and mountain-currents, in attractive 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 Devas and on
hill-sides, in the regions of Guhyakas and Rishis, on the banks of Manasarovara
(present day Manasarovar located in the Tibetan Autonomous Region of China,
near Mount Kailash) abounding with
fruits and flowers of every season Hidimba, assuming the beautiful form,
sported with Bhima and studied to make him happy.
“Endued with the speed of the mind, she (Hidimba) sported with Bhima
in all these regions, till in time, she conceived and brought forth a mighty
son fathered upon her by the Pandava (Bhimasena). Of terrible eyes, large mouth and straight arrowy ears, the child was
terrible to look. Of lips brown as copper, sharp teeth and loud roar, of mighty
arms and great strength and excessive sills, this child became a mighty bowman.
Of long nose, broad chest, frightfully swelling calves, swiftness of motion and
excessive strength, he had nothing human in his face, though born of man. He
excelled (in strength and prowess)
all Pisachas and kindred tribes as well as all Raakshasas. O monarch (Janamejaya), though a little child, he grew up a youth
the very hour he was born. The mighty hero (Veera in Sanskrit) soon acquired high proficiency in the use
of all weapons. The Raakshasi (Hidimba)
bring forth (the child) 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 (Bhimasena and
Hidimba) parents then gave upon him a
name. His mother (Hidimba) having
remarked that his head was (bald)
like to 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 wherever she liked. Ghatotkacha also -- that foremost of
Rakshasas -- promising to his father that he would come when wanted on job,
saluted them and went away northward. Indeed, it was
the respected (Lord) Indra who created (by lending a portion of Himself) the mighty chariot-warrior Ghatotkacha as
a fit opponent of Karna of unequalled energy, in consequence of the arrow he
had given to Karna (and which was sure to kill the person against whom it
would be hurled).’”
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