PDE Mahabharata: King Shantanu and Ganga

Public Domain Edition: Mahabharata

Reading Guide. As you will discover, the Mahabharata is an enormous epic, filled with many characters. In this episode, you will meet one of the most important characters of all: Devavrata, later called Bhishma, who is the son of King Shantanu and the goddess Ganga. As this story explains, he is a human being, but he possesses the powers of the eight gods known as the Vasus. This story explains just how Devavrata (Bhishma) came to have both a human and divine identity.

Image: The illustration depicts the scene when Ganga returns to King Shantanu, accompanied by their son, Devavrata.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [600 words] You can find out more about Donald Mackenzie at this blog post: Donald Mackenzie.

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Vyasa | 2. King Shantanu and Ganga | Satyavati

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King Bharata was the sire of King Hastin, who built the great city of Hastinapura; King Hastin begot King Kuru, and King Kuru begot King Shantanu.

Be it told of the King Shantanu that he was pious and just and all-powerful, as was meet for the great-grandson of King Bharata. His first wife was the goddess Ganga of the Ganges river, and she was divinely beautiful like to her kind.

Before she assumed human form for a time, there came to her the eight Vasus, the attendants of Indra. It chanced that when the brahmin Vashishtha was engaged in his holy meditations, the Vasus flew between him and the sun, whereupon the angered sage cursed them, saying, "Be born among men!" Nor could they escape this fate, so great was the rishi's power over celestial beings.

So they hastened to Ganga, and she consented to become their human mother, promising that she would cast them one by one into the Ganges soon after birth so that they might return speedily to their celestial state. For this service Ganga made each of the Vasus promise to confer an eighth part of his power on her son, who, according to her desire, should remain among men for many years, but would never marry or have offspring.

A day came thereafter when King Shantanu walked beside the Ganges. Suddenly there appeared before him a maiden of surpassing beauty. She was Ganga in human form. Her celestial garments had the splendor of lotus blooms; she was adorned with rare ornaments, and her teeth were radiant as pearls. The king was silenced by her charms and gazed upon her steadfastly. In time he perceived that the maiden regarded him with lovelorn eyes, as if she sought to look upon him for ever, and he spoke to her, saying, "O slender-waisted and fair one, art thou one of the danavas, or art thou of the race of gandharvas, or art thou of the apsaras; art thou one of the yakshas or nagas, or art thou of human kind, O peerless and faultless one? Be thou my bride."

The goddess made answer that she would wed the king, but said she must needs at once depart from him if he spoke harshly to her at any time or attempted to thwart her in doing as she willed. Shantanu consented to her terms, and Ganga became his bride.

In time the goddess gave birth to a son, but soon afterwards she cast him into the Ganges, saying, "This for thy welfare."

The king was stricken with horror, but he spake not a word to his beautiful bride lest she should leave him.

So were seven babes, one after another, destroyed by their mother in like manner. When the eighth was born, the goddess sought to drown him also, but the king's pent-up wrath broke forth in a torrent of speech, and he upbraided his heartless wife. Thus was his marriage vow broken, and Ganga given power to depart unto her own place. But before she went, she revealed unto the king who she was, and also why she had cast the Vasus, her children, into the Ganges. Then she suddenly vanished from before his eyes, taking the last babe with her.

Before long the fair goddess returned to Shantanu for a brief space, and she brought with her for the king a fair and noble son, who was endowed with the virtues of the Vasus. Then she departed never to come again. The heart of Shantanu was moved towards the child, who became a comely and powerful youth, and was named Devavrata.

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Vyasa | King Shantanu and Ganga | Satyavati

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Ganga brings Devavrata to Shantanu.

PDE Mahabharata: King Shantanu and Satyavati

Public Domain Edition: Mahabharata

Reading Guide. You already met Satyavati back on the first page of this story, as she is the mother of Vyasa, the composer of the Mahabharata. Now you will meet her again: this time as the new love interest of King Shantanu after he has been deserted by his first wife, Ganga. This episode will repeat once again the story of Satyavati's strange birth, as well as the birth of her son Vyasa, as he is going to play an important role in King Shantanu's dynasty.

Image: The illustration of Shantanu and Satyavati is by the Indian artist Raja Ravi Varma; you can read more about his career at Wikipedia.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [400 words]

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Ganga | 3. King Shantanu and Satyavati | Devavrata

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When Shantanu had grown old, he sought to marry a young and beautiful bride whom he loved. For one day as he walked beside the Yamuna river, he was attracted by a sweet and alluring perfume which drew him through the trees until he beheld a maiden of celestial beauty with luminous black eyes. The king spake to her and said, "Who art thou, and whose daughter, O timid one? What doest thou here?"

Said the maiden, blessing Shantanu, "I am the daughter of a fisherman, and I ferry passengers across the river in my boat."

Now, the name of this fair maiden was Satyavati. She was of miraculous origin and had been adopted by her reputed sire. It chanced that a fish once carried away in its stomach two unborn babes, a girl and a boy, whose father was a great rajah. This fish was caught by a fisherman, who opened it and found the children. He sent the manchild unto the rajah and kept the girl, who was reared as his own daughter. She grew to be comely and fair, but a fishy odour ever clung to her.

One day, as she ferried pilgrims across the Yamuna, there entered her boat alone the high and pious brahmin Parashara, who was moved by the maiden's great beauty. He desired that she should become the mother of his son and promised that ever afterwards an alluring perfume would emanate from her body. He then caused a cloud to fall upon the boat, and it vanished from sight.

When the fisher girl became the mother of a son, he grew suddenly before her eyes, and in a brief space was a man. His name was Vyasa; he bade his mother farewell and hastened to the depths of a forest to spend his days in holy meditation. Before he departed he said unto Satyavati, "If ever thou hast need of me, think of me, and I shall come to thine aid."

When this wonder had been accomplished, Satyavati became a virgin again through the power of the great sage Parashara, and a delicious odor lingered about her ever afterwards.

On this maiden King Shantanu gazed with love. Then he sought the fisherman and said he desired the maiden to be his bride. But the man refused to give his daughter to the king in marriage until he promised that her son should be chosen as heir to the throne. Shantanu could not consent to disinherit Devavrata, son of Ganga, and went away with a heavy heart.

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Ganga | King Shantanu and Satyavati | Devavrata

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King Shantanu and Satyavati.

PDE Mahabharata: Devavrata's Vow

Public Domain Edition: Mahabharata

Reading Guide. As mentioned earlier, Devavrata, the son of King Shantanu and the goddess Ganga, will be known as Bhishma. This part of the story explains how he got that name: the Sanskrit word the "terrible oath" which Devavrata takes here so that King Shantanu can marry Satyavati is bhishama pratigya, hence the name "Bhishma."

Image: The illustration of Bhishma and his "terrible vow" is another work by Raja Ravi Varma.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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Satyavati | 4. Devavrata's Vow | Swayamvara

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Greatly the king sorrowed in his heart because of his love for the dark-eyed maiden, and at length Devavrata was given his secret. Then that noble son of Ganga went to search for the beautiful daughter of the fisherman, and he found her. The fisherman said unto him, when he had made known his mission, "If Satyavati bears sons, they will not inherit the kingdom for the king hath already a son, and he will succeed him."

Devavrata thereupon made a vow renouncing his claim to the throne and said, "If thou wilt give thy daughter unto my sire to be his queen, I, who am his heir, will never accept the throne, nor marry a wife, or be the father of children. If, then, Satyavati will become the mother of a son, he will surely be chosen rajah." When he had spoken thus, the gods and apsaras caused flowers to fall out of heaven upon the prince's head, and a voice came down the wind, saying, "This one is Bhishma."

So from that day the son of Ganga was called Bhishma, which signifies the "Terrible," for the vow that he had taken was terrible indeed.

Then was Satyavati given in marriage to the king, and she bore him two sons, who were named Chitrangada and Vichitravirya.

In time Shantanu sank under the burden of his years, and his soul departed from his body. Unto Bhishma was left the care of the queen-mother, Satyavati, and the two princes.

When the days of mourning went past, Bhishma renounced the throne in accordance with his vow, and Chitrangada was proclaimed king. This youth was a haughty ruler, and his reign was brief. He waged war against the Gandhari of the hills for three years, and was slain in battle by their rajah.

Then Bhishma placed Vichitravirya on the throne, and, as he was but a boy, Bhishma ruled as regent for some years.

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Satyavati | Devavrata's Vow | Swayamvara

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Devavrata takes his vow.

PDE Mahabharata: Dhritarashtra and Pandu

Public Domain Edition: Mahabharata

Reading Guide. Even though Bhishma obtained wives for Vichitravirya, this did not result in sons who could carry on the Bharata dynasty: Vichitravirya died before Ambika or Ambalika had any children. In this story, you will see how Satyavati proposes a solution, calling upon her own first-born son, Vyasa — remember Vyasa? He is the author of the Mahabharata).

As a result, you will meet two of the most important characters in the epic: Dhritarashtra and his brother (half-brother) Pandu; the sons of these two men — the Kauravas and the Pandavas — will fight the Great War that is the epic's climax. You will also meet their half-brother Vidura, and he too will be an important character in the story.

Image. When Vyasa comes to the princesses, he has been practicing austerities. He is thus a sadhu, and I have included a photograph of a modern sadhu to suggest what he might have looked like.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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Amba | 7. Dhritarashtra and Pandu | Kunti

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Now it was the custom in those days that a kinsman should become the father of children to succeed the dead king. So Queen Satyavati spake unto Bhishma, saying, "Take thou the widows of my son and raise up sons who will be as sons of the king."

But Bhishma said, "That I cannot do, for have I not vowed never to be the sire of any children?"

In her despair Satyavati then thought of her son Vyasa, and he immediately appeared before her and consented to do as was her desire.

Now Vyasa was a mighty sage, but, by reason of his austerities in his lonely jungle dwelling, he had grown gaunt and repulsive of aspect, so women shrank from before him; fearsome was he, indeed, to look upon.

Ambika closed her eyes with horror when she beheld the sage, and she had a son who was born blind: he was named Dhritarashtra.

Ambalika turned pale with fear: she had a son who was named Pandu, "the pale one."

Satyavati desired that Vyasa should be the father of a son who had no defect, but Ambika sent her handmaiden unto him, and she bore a son who was called Vidura. As it happened, Dharma, god of justice, was put under the spell of a rishi at this time to be born among men, and he chose Vidura to be his human incarnation.

The three children were reared by Bhishma, who was regent over the kingdom and was yet subject to Queen Satyavati. He taught them the laws and trained them as warriors. When the time came to select a king, Dhritarashtra was passed over because that he was blind, and Vidura because of his humble birth, and Pandu, "the pale one," was set upon the throne.

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Amba | Dhritarashtra and Pandu | Kunti

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Sadhu in Pashupatinath temple, Nepal.

PDE Mahabharata: Kunti and Her Son

Public Domain Edition: Mahabharata

Reading Guide. Remember how Satyavati had a son, Vyasa, as a result of her encounter with a sage, long before she became the wife of King Shantanu? Similarly Kunti, who will later become the wife of King Pandu, also had a son years before, when she was but a girl. You will read about the birth of that son, named Karna, in this episode. Karna will become one of the most important, and complex, characters in the whole epic.

Image: The photograph below shows a brass statue of the sun god, Surya, now found in the State Museum of Orissa in eastern India.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [600 words]

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Dhritarashtra and Pandu | 8. Kunti and Her Son | Pandu

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King Pandu became a mighty monarch and was renowned as a warrior and a just ruler of his kingdom. He married two wives: Kunti, who was chief rani, and Madri, whom he loved best.

Now Kunti was of celestial origin, for her mother was a nymph; her father was a holy brahmin and her brother, Vasudeva, was the father of Krishna. When but a babe she had been adopted by the rajah of Shurasena, whose kingdom was among the Vindhya mountains. She was of pious heart and ever showed reverence towards holy men.

Once there came to the palace the great rishi Durvasas, and she ministered unto him faithfully by serving food at any hour he desired and by kindling the sacred fire in the sacrificial chamber. After his stay, which was in length a full year, Durvasas, in reward for her services, imparted to Kunti a powerful charm by virtue of which she could compel the love of a celestial being.

One day she had a vision of Surya, god of the sun; she muttered the charm and received him when he drew nigh in the attire of a rajah, wearing the celestial earrings. In secret she became in time the mother of his son, Karna, who was equipped at birth with celestial earrings and an invulnerable coat of mail which had power to grow as the wearer increased in stature. The child had the eyes of a lion and the shoulders of a bull.

In her maidenly shame Kunti resolved to conceal her new-born babe. So she wrapped him in soft sheets and, laying under his head a costly pillow, placed him in a basket of wickerwork which she had smeared over with wax. Then, weeping bitterly, she set the basket afloat on the river, saying, "O my babe, be thou protected by all who are on land, and in the water, and in the sky, and in the celestial regions! May all who see thee love thee! May Varuna, god of the waters, shield thee from harm! May thy father, the sun, give thee warmth! I shall know thee in days to come, wherever thou mayst be, by thy coat of golden mail. She who will find thee and adopt thee will be surely blessed. O my son, she who will cherish thee will behold thee in youthful prime like to a maned lion in Himalayan forests."

The basket drifted down the River Aswa until it was no longer seen by that lotus-eyed damsel, and at length it reached the Yamuna; the Yamuna gave it to the Ganges, and by that great and holy river it was borne unto the country of Anga. The child, lying in soft slumber, was kept alive by reason of the virtues possessed by the celestial armor and the earrings.

Now there was a woman of Anga who was named Radha, and she had peerless beauty. Her husband was Adhiratha (also called Shatananda), the charioteer. Both husband and wife had for long sorrowed greatly because that they could not obtain a son. One day, however, their wish was gratified. It chanced that Radha went down to the river bank, and she beheld the basket drifting on the waves. She caused it to be brought ashore, and when it was uncovered, she gazed with wonder upon a sleeping babe who was as fair as the morning sun. Her heart was immediately filled with great gladness, and she cried out, "The gods have heard me at length, and they have sent unto me a son." So she adopted the babe and cherished him. And the years went past, and Karna grew up and became a powerful youth and a mighty bowman.

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Dhritarashtra and Pandu | Kunti and Her Son | Pandu

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Surya, the sun-god.

PDE Mahabharata: Pandu and His Wives

Public Domain Edition: Mahabharata

Reading Guide. Remember how a hunting accident led to a curse that shaped the course of King Dasharatha's whole life? Something similar is going to happen to King Pandu as you will read in this episode.

Image: The illustration below combines multiple scenes in a single frame. So, for example, in the background you can see the deer who are mating; then, foregrounded, you can see the deer transformed as he talks with the king.

Source. The first part is from Indian Myth and Legend by Donald A. Mackenzie (1913), and the second part is from the Mahabharata translated by K. M. Ganguli (1883). [700 words] To give you a sense of the style of the Mahabharata itself, I have provided a brief excerpt from a literal translation of the Mahabharata into English, and even that excerpt is abridged: I have left out the back-and-forth argument between Pandu and the brahmin, and I have also modernized the use of "thou" to "you." The full text is online at Sacred Texts.

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Kunti | 9. Pandu and His Wives | Sons of Pandu

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Kunti, who was comely to behold, chose King Pandu at her swayamvara. Trembling with love, she placed the flower garland upon his shoulders.

Madri came from the country of Madra, and was black-eyed and dusky-complexioned. She had been purchased by Bhishma for the king with much gold, many jewels, and elephants and horses, as was the marriage custom among her people.

The glories of King Bharata's reign were revived by Pandu, who achieved great conquests and extended his territory. He loved well to go a-hunting, and at length he retired to the Himalaya mountains with his two wives to pursue and slay deer. There, as fate had decreed, he met with dire misfortune. One day he shot arrows at two deer which he beheld sporting together, but they were, as he discovered to his sorrow, a holy brahmin and his wife in animal guise. The sage was wounded mortally, and before he died he assumed his wonted form and foretold that Pandu, whom he cursed, would die in the arms of one of his wives.

The king was stricken with fear; he immediately took vows of celibacy and gave all his possessions to brahmins; then he went away to live in a solitary place with his two wives.

Here in more detail is the story of the Pandu and the brahmin:

One day Pandu, while roaming about in the woods that teemed with deer and wild animals of fierce disposition, saw a large deer that seemed to be the leader of a herd serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. That was no deer that Pandu struck at, but a rishi's son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by Pandu while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man, and began to weep bitterly.

The deer then addressed Pandu and said, "O king, even men that are slaves to lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this. I do not blame you for your having killed a deer, or for the injury you have done to me. But, instead of acting so cruelly, you should have waited till the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. O king, with this my mate I was engaged in the gratification of my sexual desire. But that effort of mine has been rendered futile by you. What have you done, O best of men, in killing me who have given you no offence? I am, O king, a muni who lives on fruits and roots, though disguised as a deer. I was living in the woods in peace with all. Yet you have killed me, O king, for which I will curse you certainly. As you have been cruel unto a couple of opposite sexes, death shall certainly overtake you as soon as you feel the influence of sexual desire. You have slain me without knowing that I am a brahmin; the sin of having slain a brahmin shall not, therefore, be yours. But, senseless man, as you have killed me, disguised as a deer, at such a time, your fate shall certainly be even like mine. When, approaching your wife lustfully, you will unite with her even as I had done with mine, in that very state shall you have to go to the world of the spirits. And that wife of yours with whom you may be united in intercourse at the time of your death shall also follow you with affection and reverence to the domains of the king of the dead. You have brought me grief when I was happy. So shall grief come to you when you are in happiness."

Saying this, that deer, afflicted with grief, gave up the ghost, and Pandu also was plunged in woe at the sight.

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Kunti | Pandu and His Wives | Sons of Pandu

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Kindana curses King Pandu.

PDE Mahabharata: The Sons of Pandu

Public Domain Edition: Mahabharata

Reading Guide. In this episode, you will see how Pandu gets sons, despite having been cursed by the sage whom he killed while the sage was in the form of a deer, and also how that curse will bring about Pandu's death.

Image: The practice of a widow burning herself on her husband's funeral pyre is called sati ("suttee" in English). This practice is now illegal in India, but it was still practiced in modern times; the illustration of a sati ceremony below dates to around 1800. You can read more at Wikipedia: Suttee.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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Pandu | 10. The Sons of Pandu | Gandhari

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Some have told that Pandu never had children of his own, and that the gods were the fathers of his wives' great sons.

Kunti was mother of Yudhishthira, son of Dharma, god of justice, and of Bhima, son of Vayu, the wind god, and also of Arjuna, son of mighty Indra, monarch of heaven.

Madri received from Kunti the charm which Durvasas had given her, and she became the mother of Nakula and Sahadeva, whose sires were the twin Ashwins, sons of Surya, the sun god.

These five princes were known as the Pandava brothers.

King Pandu was followed by his doom. One day, as it chanced, he met with Madri, his favorite wife; they wandered together in a forest, and when he clasped her in his arms, he immediately fell dead as the brahmin had foretold.

His sons, the Pandava brothers, built his funeral pyre so that his soul might pass to heaven. Both Kunti and Madri desired to be burned with him, and they debated together which of them should follow her lord to the region of the dead.

Said Kunti, "I must go hence with my lord. I was his first wife and chief rani. O Madri, yield me his body and rear our children together. O let me achieve what must be achieved."

Madri said, "Speak not so, for I should be the chosen one. I was King Pandu's favorite wife, and he died because that he loved me. O sister, if I survived thee I should not be able to rear our children as thou canst rear them. Do not refuse thy sanction to this which is dear unto my heart."

So they held dispute, nor could agree, but the brahmins, who heard them, said that Madri must be burned with King Pandu, having been his favorite wife. And so it came to pass that Madri laid herself on the pyre, and she passed in flames with her beloved lord, that bull among men.

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Pandu | The Sons of Pandu | Gandhari

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The ceremony of sati (suttee).

PDE Mahabharata: Gandhari and Dhritarashtra

Public Domain Edition: Mahabharata

Reading Guide. In the previous episode, you met the sons of Pandu, called the Pandavas. In this episode, you will learn about the sons of Dhritarashtra, who are called the Kauravas, after their ancestor, King Kuru. Dhritarashtra's oldest son is named Duryodhana, and the rivalry between the Pandavas and the Kauravas, led by Duryodhana, will be the dominant theme of the epic.

Image: In the illustration below, you will see the blind king Dhritarashtra and his wife, Gandhari, with her eyes blindfolded. Duryodhana defies their good advice, and the wise old grandfather, Bhishma, watches the scene from the sidelines.

Source. The first part is from Indian Myth and Legend by Donald A. Mackenzie (1913), and the second part is from The Five Brothers by Elizabeth Seeger (1948). [300 words] Seeger's book is a novel-length retelling of the Mahabharata, rich in detail and characterization as you can see even in this brief excerpt.

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Sons of Pandu | 11. Gandhari and Dhritarashtra | Pandavas and Kauravas

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Meanwhile King Pandu's blind brother, Dhritarashtra, had ascended the throne to reign over the kingdom of Bharatavarsha, with Bhishma as his regent until the elder of the young princes should come of age.

Dhritarashtra had taken for wife fair Gandhari, daughter of the Rajah of Gandhara. When she was betrothed, she went unto the king with eyes blindfolded, and ever afterwards she so appeared in his presence.

She became the mother of a hundred sons, the eldest of whom was Duryodhana. These were the princes who were named the Kauravas, after the country of Kurujangala.

Duryodhana's death was ill-omened:

When Duryodhana was born, he had begun to cry and bray like an ass. Hearing him, asses and jackals, crows and vultures had also cried out; violent winds had arisen and fires had broken out in various places.

The king had summoned Bhishma and other wise counselors, and they said to him, "O lord of earth, these frightful omens mean that this eldest son of yours will be the ruin of his people. Abandon him, O King; do good to all the world by casting off this one child! It has been said that one person should be cast off for the sake of a family; that a family should be cast off for the sake of a village; that a village may be cast off for the sake of the whole country, and that the whole earth may be cast off for the sake of the soul."

Although all the wise men counseled him thus, the king had not the heart to follow their advice, out of fondness for his son. He always favored Duryodhana more than his other children, so the boy grew up to be proud and jealous and evil-minded.

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Sons of Pandu | Gandhari and Dhritarashtra | Pandavas and Kauravas

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Duryodhana with Gandhari and Dhritarashtra.

PDE Mahabharata: Pandavas and Kauravas

Public Domain Edition: Mahabharata

Reading Guide. The widowed Kunti alone raises the five sons of Pandu, living in the remote Himalayas under the protection of the sages who live on the mountain peaks. She then brings the five boys to Pandu's royal city, Hastinapura, where Pandu's brother, the blind king Dhritarashtra, gives them a home and raises the five sons of Pandu (the Pandavas) together with his own sons (called the Kauravas).

Image: The photograph below is a sculpture of the Pandava brothers from the Dashavatara Temple (The Temple of the Ten Avatars of Vishnu) in Deogarh, India.

Source. The first part is from Indian Myth and Legend by Donald A. Mackenzie (1913), and the second part is from The Five Brothers by Elizabeth Seeger [600 words] Seeger begins her retelling of the Mahabharata with exactly this scene, when the Pandavas come with Kunti to the court of Hastinapura.

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Gandhari | 12. Pandavas and Kauravas | Nagas

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The widowed Kunti returned to Hastinapura with her three sons and the two sons of Madri also. When she told unto Dhritarashtra that Pandu his brother had died, he wept and mourned greatly; then he bathed in holy waters and poured forth the funeral oblation. The blind king gave his protection to the five princes who were Pandu's heirs.

So the Pandavas and Kauravas were reared together in the royal palace at Hastinapura. Nor was favor shown to one cousin more than another. The young princes were trained to throw the stone and to cast the noose, and they engaged lustily in wrestling bouts and practiced boxing. As they grew up, they shared work with the king's men; they marked the young calves, and every three years they counted and branded the cattle.

Yet, despite all that could be done, the two families lived at enmity. Of all the young men Bhima, of the Pandavas, was the most powerful, and Duryodhana, the leader of the Kauravas, was jealous of him. Bhima was ever the victor in sports and contests. The Kauravas could ill endure his triumphs, and at length they plotted among themselves to accomplish his death.

Here is an account of the arrival of the Pandavas at the city:

The chariot of the thousand-rayed sun was rising from the eastern hills when the five sons of Pandu, with their mother, Kunti, came to the principal gate of Hastinapura, the City of the Elephant. They had been brought there by the holy sages who dwelt on the Mountain of a Hundred Peaks, where the sons of Pandu had been born and where they had spent their childhood. As they drew near to the city, the boys, who had known no home but the deep forest, beheld with wonder the high white walls, the arched gateways as dark as storm clouds, and the countless palaces surrounded by flowering trees, all touched by the first light of the sun, the maker of the day. This was their father's city, the noble capital of the kings of the Bharata folk.

The eldest of the sages, knocking at the gate, summoned the porter, who looked with amazement at the company that stood before him. He saw the stately lady Kunti and the five boys, as beautiful as gods, who stood beside her with the bearing of young lions. At her right was the eldest, about twelve years old, and beside him his brother, a year younger, broad of shoulder and long of arm, as strong as a yearling bull. At her left was a slender, dark-skinned boy with curling hair, and close to him were the younger brothers, twins of astonishing beauty.

Around Kunti and her sons stood those mighty sages who had cared for them and brought them to the city. They were very holy men who rarely came down from their sky-piercing peaks into the world of men. Their bodies were thin from fasting and clad only in deerskins bound round their loins; their unkempt hair fell on their bare shoulders, but an inner light shone through their thin bodies, and their flashing eyes were terrible to behold. The porter had heard tales of sages such as these: how they had freed their hearts of anger and fear and all desire and gained such power of soul that they could live as long as they wished to live; that they could travel a thousand miles in the wink of an eye and could behold the whole universe as if it were a plum in the palms of their hands. He bowed down before them till his head touched the ground and awaited their orders.

"Go at once to the king," said the eldest of the holy ones. "Tell him that we await him here."

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Gandhari | Pandavas and Kauravas | Nagas

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The Pandavas

PDE Mahabharata: Bhima and the Nagas

Public Domain Edition: Mahabharata

Reading Guide. It does not take long for Duryodhana's hatred of his cousins to escalate into a sinister plot: in this episode, he attempts to kill Bhima, the second of Pandu's sons and strongest of the Pandavas. This episode is the first of many occasions when the Pandava heroes encounter supernatural beings. In this case, Bhima goes down into the underworld king of the mighty serpents who are called nagas, and as a result of this adventure, he becomes supernaturally strong.

Image: If you look at a detail from the image, you will see that those are some bloodthirsty snakes attacking Bhima!

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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Pandavas and Kauravas | 13. Bhima and the Nagas | Drona

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It chanced that the young men had gone to dwell in a royal palace on the banks of the Ganges. One day, when they feasted together in the manner of warriors, Duryodhana put poison in the food of Bhima, who soon afterwards fell into a deep swoon and seemed to be dead. Then Duryodhana bound him hand and foot and cast him into the Ganges; his body was swallowed by the waters.

But it was not fated that Bhima should thus perish. As his body sank down, the fierce snakes, which are called nagas, attacked him, but their poison counteracted the poison he had already swallowed, so that he regained consciousness. Then, bursting his bonds, he scattered the reptiles before him, and they fled in terror.

Bhima found that he had sunk down to the city of serpents, which is in the underworld. Vasuki, king of the nagas, having heard of his prowess, hastened towards the young warrior, whom he desired greatly to behold.

Bhima was welcomed by Aryaka, the great-grandsire of Kunti, who was a dweller in the underworld. He was loved by Vasuki, who, for Aryaka's sake, offered great gifts to fearless Bhima. But Aryaka chose rather that the lad should be given a draught of strength which contained the virtues of a thousand nagas. By the king of serpents was this great boon granted, and Bhima was permitted to drain the bowl eight times. He immediately fell into a deep slumber, which continued for the space of eight days. Then he awoke, and the nagas feasted him before he returned again unto his mother and his brethren, who were mourning for him the while.

Thus it fell that Bhima triumphed over Duryodhana, for ever afterwards he possessed the strength of a mighty giant. He related unto his brothers all that had befallen him, but they counseled him not to reveal his secret unto the Kauravas, his cousins.

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Pandavas and Kauravas | Bhima and the Nagas | Drona

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Bhima and the nagas.

PDE Mahabharata: Drona, Son of Bharadwaja

Public Domain Edition: Mahabharata

Reading Guide. In this episode, you will meet one of the most important characters in the epic: Drona, who will become the guru (teacher) to the young Pandavas and to the Kauravas, their cousins. You will also learn about Drona's boyhood friendship with King Drupada — a friendship which later turned to hatred. An important thing to note here is that Drona, one of the warrior heroes of the epic, is a brahmin by birth, not a kshatriya (warrior).

Image. The image I have included below shows Drona's father, the great brahmin Bharadwaja. Bharadwaja has a connection with the Ramayana: during their forest exile, Rama and Sita spent time at his hermitage.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [500 words]

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Nagas | 14. Drona | Training

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About this time the prudent Bhishma deemed that the young men should be trained to bear arms, so he searched far and wide for a preceptor who was at once a warrior and a scholar, a pious and lofty-minded man, and a lover of truth. Such was Drona, the brave and god-adoring son of Bharadwaja. He was well pleased to have care of the princes and to give them instruction worthy of their rank and martial origin.

Drona had no mother: his miraculous birth was accomplished by a beautiful nymph, and his sire was Bharadwaja, a most pious brahmin. Of similar origin was Drupada, son of a rajah named Prishata. Drona and Drupada were reared together like brothers by the wise Bharadwaja, and it was the hope of both sires that their sons would repeat their own lifelong friendship.

But when, after happy youth, they grew into manhood, fate parted them. The rajah retired from the throne, and Drupada ruled the kingdom of Panchala. Bharadwaja died soon afterwards, and Drona married a wife named Kripi (sister of Kripa), who became the mother of his son Ashwatthaman. The child was so named because at birth he uttered a cry like to the neighing of a horse. Drona devoted himself to rearing his son, while he accumulated the wisdom of the sages and performed sacred rites with pious mind like to his holy sire.

When the sage Jamadagni, son of Bhrigu, closed his career, he bestowed his great wealth on the sons of brahmins. Drona received heavenly weapons and power to wield them. Then he bethought him to visit Drupada, the friend of his youth, and share his inheritance with him.

Drona stood before the rajah and exclaimed, "Behold thy friend."

But Drupada frowned; his eyes reddened with anger, and for a while he sat in silence. At length he spoke haughtily and said, "Brahmin, it is nor wise nor fitting that thou shouldst call me friend. What friendship can there be between a luckless beggar and a mighty rajah? I grant that in youth such a bond united us, one to another, but it has wasted away with the years. Do not think that the friendship of youth endures for ever in human hearts; it is weakened by time, and pride plucks it from one's bosom. Friendship can exist only between equals as we two once were, but no longer chance to be. Hear and know! Rich and poor, wise and ignorant, warriors and cowards, can never be friends; it is for those who are of equal station to exercise mutual esteem. Say, can a brahmin respect one who is ignorant of the Vedas? Can a warrior do other than despise one who cannot go forth to battle in his rumbling chariot? Say, can a monarch condescend to one who is far beneath him? Begone, then, thou dreamer! Forget the days and the thoughts of the past. I know thee not. "

Drona heard the harsh words of his old friend with mute amaze. For a moment he paused. Then abruptly he turned away, nor spake he in reply. His heart burned with indignation as he hastened out of the city.

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Nagas | Drona | Training

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Bharadwaja, father of Drona.

PDE Mahabharata: Drona Trains the Princes

Public Domain Edition: Mahabharata

Reading Guide. The Pandavas excel as Drona's students and the jealousy of Duryodhana, King Dhritarashtra's eldest son, begins to grow. Of the five Pandavas, the eldest, Yudhishthria, followed by Bhima and then Arjuna, are the most important for you to get to know. The twins Nakula and Sahadeva also have personalities and stories of their own, but the most important Pandavas to focus on are Yudhishthira, Bhima, and Arjuna.

Image: This dramatic statue of Arjuna is in Ubud, Bali (in Indonesia). The story of the Mahabharata is famous throughout southeast Asia, including Indonesia. You can see the article in the Indonesian Wikipedia here if you are curious: Baratayuda.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [300 words]

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Drona | 15. Drona Trains the Princes | Ekalavya

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In time he reached the city of Hastinapura, and Bhishma bade him welcome. When Drona undertook the training of the princes he said, "I will do as is thy desire, O Bhishma, but on condition that when the young men are become complete warriors they will help me to fight against mine enemy, Drupada, the Rajah of Panchala."

Bhishma gave willing consent to this condition. Thereafter Drona abode with his wife in the royal palace, and his son Ashwatthaman was trained with the Pandavas and Kauravas. He became the family priest as well as the instructor of the princes. And before long the young men were accomplished warriors, and deeply learned in wisdom and in goodness.

Drona took most delight in the Pandavas. Yudhishthira was trained as a spearman, but he was more renowned as a scholar than for feats of arms. Arjuna surpassed all others in warrior skill; he was of noble bearing, and none like him could ride the steed, guide the elephant, or drive the rattling chariot, nor could any other prince withstand his battle charge or oppose him in single combat. He was unequalled with javelin or dart, with battleaxe or mace, and he became the most famous archer of his day. Strong Bhima learned to wield the club, Nakula acquired the secret of taming steeds, and Sahadeva became a mighty swordsman, and acquired great knowledge of astronomy.

Drona trained the Kauravas with diligence also, as well as his own son, who was wise and brave, but among all his pupils he loved Arjuna best, for he was the most modest and the most perfect, the most fearless, and yet the most obedient to his preceptor.

Duryodhana of the Kauravas was jealous of all the Pandavas, and especially of Arjuna.

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Drona | Drona Trains the Princes | Ekalavya

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Arjuna (Bali, Indonesia)

PDE Mahabharata: Ekalavya

Public Domain Edition: Mahabharata

Reading Guide. The story of Ekalavya, an aboriginal boy who wants to be Drona's pupil, is one of the most shocking incidents in the Mahabharata. The Bhils are an aboriginal people who live in India today; you can read more about them at Wikipedia. The Bhils were outside the caste system as you will see in this story (so Ekalavya could not be considered of the kshatriya warrior caste), but they had their own culture and community, and Ekalavya was the son of the king of a Bhil tribe.

Image. In the illustration below, you can see both the real Drona and also the statue of Drona which Ekalavya has made in the background.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [400 words]

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Training | 16. Ekalavya | Contest

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The fame of Drona as a preceptor was spread far and wide, and the sons of many rajahs and warriors hastened to Hastinapura to be instructed by him. All were welcomed save one, and he was Ekalavya, the son of the rajah of the robber Bhils. This young man pleaded that he might be trained as an archer, but without avail. Drona said, "Are not the Bhils highwaymen and cattle-lifters? It would be a sin, indeed, to impart unto one of them great knowledge in the use of weapons."

When he heard these words, the rajah's son was stricken with grief, and he turned homeward. But he resolved to become an accomplished warrior. So he fashioned a clay image of Drona and worshipped it, and wielded the bow before it until his fame as an archer was noised abroad.

One day Drona went forth with the princes to hunt in the Bhil kingdom. Their dog ran through the woods, and it beheld the dark son of the rajah of the Bhils and barked at him. Desiring to display his skill, the young man shot seven arrows into the dog's mouth before it could be closed, and, moaning and bleeding, the animal returned thus to the princes.

Wondering greatly, the princes searched for the greatly-skilled archer and found him busy with his bow. They spoke, saying, "Who art thou?"

And the Bhil made answer, "I am a pupil of Drona."

When Drona was brought to the place, the young man kissed his feet. Said the wise preceptor, "If thou art my pupil, I must receive my reward."

The young man made answer, "Command me, and I will give thee whatsoever thou dost desire."

Said Drona, "I should like to have the thumb of thy right hand."

The faithful prince of the Bhils did not hesitate to obey his preceptor; with a cheerful face he severed his thumb from his right hand and gave it to Drona.

After his wound had healed, the young man began to draw his bow with his middle fingers, but found that he had lost his surpassing skill, whereat Arjuna was made happy. All the other Bhil warriors who trained in archery followed the prince's example and drew the bow with their middle fingers, and this custom prevailed ever afterwards amongst the tribe.

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Training | Ekalavya | Contest

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Ekalavya.

PDE Mahabharata: The Arrival of Karna

Public Domain Edition: Mahabharata

Reading Guide. Just when it looks like Arjuna is the winner of the contest, a mysterious stranger appears: Karna. You might remember his birth story: he is the son of Kunti and the sun god, born when she was but a girl, before she married King Pandu and gave birth to his sons. Kunti abandoned the baby, and he was found and raised by a low-caste charioteer. He will now show up at the tournament, and neither he nor Arjuna realize that they are brothers, the sons of Kunti.

Image. In the illustration, you can see the ceremonial yak-tail whisk being waved over Karna during his installation ceremony.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [800 words]

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Contest | 18. The Arrival of Karna | Revenge

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Evening came on, and it seemed that the tournament was ended, but then the people beheld approaching an unknown warrior who shook his weapons so that they rattled loudly.

So came mighty Karna, son of Surya, the sun god, and of Kunti. He was comely as a shining god, clad in golden armor and wearing celestial earrings, and in his right hand he carried a great many-colored bow. He paused in the center of the plain and surveyed the people with pride. Then he, the eldest son of Kunti, spake to Kunti's youngest son, Arjuna, the brothers being unknown one to another, and he said, "Whatever feats thou hast performed this day with vain boast, Arjuna, these will I accomplish and surpass, if Drona will permit me."

Duryodhana and the other sons of Kuru heard the challenge with glad hearts, but Arjuna remained silent, while his eyes flashed fire.

Then Drona gave the warrior permission to display his skill. Karna was well pleased, and he performed every feat which had given Arjuna fame on that great day.

Duryodhana proclaimed his joy with beaming countenance, and he embraced Karna, whom he hailed as "'brother," saying, "I bid thee welcome, thou mighty warrior. Thou hast won the honors of the field."

But Arjuna was moved to great wrath and cried out, "Uninvited chief! Boasting thus, thou wouldst fain be regarded as mine equal, but I will so deal with thee that thou wilt die the death of a braggart who cometh here an unbidden guest, speaking boastfully before thou art spoken to."

Said Karna, answering proudly and calm, "Waste not words, Arjuna, nor taunt me with coming hither uninvited. The field of combat is free to all warriors; they enter by their valor, and do not await until thou dost call them; they win their places by strength and skill, and their warrant is the sword."

Arjuna at once strode forward, fully armed, and he was supported by Drona and Bhishma. Duryodhana and his band stood by Karna.

Thick clouds gathered in the sky; lightning flashed and thunder pealed; the mighty Indra guarded his son Arjuna, who stood in shadow. Surya, the sun god, cast a shaft of light athwart the darkening plain, and Karna's golden armor gleamed bright and fair.

The noble dames looked on, and some praised Arjuna and others praised Karna. Kunti, the mother of both heroes, was alone divided in her love. She knew her firstborn by his voice and noble bearing and by his armor, and her heart was torn with grief to behold the two brothers ready to slay each other.

Kripa, the foster-brother of Bhishma, performed the duties of herald and, as Arjuna strode forth to combat, he proclaimed, "Behold! This is mighty Arjuna, of Bharata's great line, son of Pandu and of Kunti. Unknown chief," he said unto Karna, "declare now thy name and lineage."

Karna heard, but was silent. Duryodhana, perceiving his discomfiture, cried out to Kripa, saying, "Valor is not reckoned by birth but by deeds. Karna hath already shown himself to be the peer of princes. I now proclaim him the Rajah of Anga."

Karna then spake to Duryodhana and said, "With generous heart thou hast conferred upon me a kingdom. O prince, speak and say what service thou wouldst have me to render unto thee."

Said Duryodhana, "But one boon do I ask of thee, O king. Be my comrade and, O valiant warrior, be my helper also."

Karna said, "As thou desirest, so be it."

Then Duryodhana and Karna embraced one another to confirm their loyal friendship.

Lo! Now a charioteer drew nigh; he was a scantily-clad and wearied old man, and he stooped, leaning heavily upon his staff. He was the aged sire of Karna, and rejoiced in his heart to see his son so highly honored among princes. Karna cast aside his weapons, knelt down, and kissed the old man's feet. The happy sire embraced the crowned head of the warrior and wept tears of love.

The Pandava brothers gazed upon father and son, amused and scornful. Bhima spake to Karna, saying, "So thou, with such a sire, hast presumed to seek combat with a Pandava! Son of a charioteer, what hast thou to do with weapons of war? Better were it that thou shouldst find thee a goad and drive a bullock-cart behind thy sire."

Karna grew pale with wrath; his lips quivered, but he answered not a word. He heaved a deep sigh and looked towards the sun.

Duryodhana walked by Karna's side and took him away to his own palace, glad of heart, for he no longer feared Arjuna's valor and skill at arms.

Even Yudhishthira doubted Arjuna's worth; he feared that Karna was the greatest hero in the world of men.

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Contest | The Arrival of Karna | Revenge

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Karna made King of Anga

PDE Mahabharata: Drona's Revenge

Public Domain Edition: Mahabharata

Reading Guide. Now that the royal boys have completed their training under Drona, he demands the guru dakshina, the payment that they owe to their teacher — but the price the princes will pay is not so terrible as the price Drona demanded from Ekalavya. What he wants the boys to do is to bring about his revenge against King Drupada, his childhood friend who had treated him so badly.

Image. The illustration shows Bhima with his weapon of choice, the mace — Sanskrit gada.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [500 words]

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Karna | 19. Drona's Revenge | Jealousy

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The Pandavas and Kauravas had now become accomplished warriors, and Drona, their preceptor, claimed his reward. So he spoke unto his pupils and said, "Go forth against Drupada, Rajah of Panchala; smite him in battle and bring him to me."

The cousins could not agree to wage war together by reason of their jealousies. So the Kauravas, led by Duryodhana, were first to attack Drupada; they rode in their chariots, and invaded the hostile capital, and slaked their thirst for battle. The warriors of Panchala arose to fight; their shouting was like the roaring of lions, and their arrows were showered as thickly as rain dropping from the clouds. The Kauravas were defeated, and they retired in disorder, uttering cries of despair.

The Pandavas then rushed against the enemies of Drona. Arjuna swept forward in his chariot like to the fire which consumeth all things at the end of time, and he destroyed horses and cars and warriors. The battle-roar of Bhima was like to the roar of ocean stricken by a tempest; wielding his mace, he struck down elephants big as mountains, and many horses and charioteers also, and he covered the ground with rivers of blood; as a herdsman driveth his cattle before him, so did Bhima drive before him with his mace the terror-stricken hosts of Panchala.

Drupada endeavored to turn the tide of battle; surrounded by his mightiest men, he opposed Arjuna. Then a great uproar arose among the Panchala forces, for as the lion leaps upon the leader of a herd of elephants, so did Arjuna rush against Drupada. A boastful warrior intervened, but the strong Pandava overcame him, and at length, after fierce fighting, Arjuna seized Drupada as Garuda, king of birds, seizeth a mighty snake after disturbing the waters of the ocean.

The remnant of the Panchala host then broke and fled, and the Pandavas began to lay waste the capital. Arjuna, however, cried unto Bhima, "Remember that Drupada is the kinsman of the Kauravas; therefore cease slaying his warriors."

Drupada was led before Drona, who, remembering the proud words of the fallen rajah, spoke and said, "At last I have conquered thy kingdom, and thy life is in my hands. Is it thy desire now to revive our friendship?"

Drona smiled a little and continued thus, "Brahmins are full of forgiveness; therefore have no fear for thy life, O king. I have not forgotten that we were children together. So once again I ask for thy friendship, and I grant thee, unasked, the half of the kingdom; the other half will be mine, and if it pleaseth thee,  we will be friends."

Said Drupada, "Thou art indeed noble and great. I thank thee, and desire to be thy friend."

So Drona took possession of half of the kingdom. Drupada, who sorrowed greatly, went to rule the southern Panchalas; he was convinced that he could not defeat Drona by kshatriya power alone, which is inferior to brahmin power, and he resolved to discover means whereby he might obtain a son who could overcome his brahmin enemy.

Thereafterwards the Pandavas waged war against neighbouring kings, and they extended the territory over which the blind maharajah held sway.

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Karna | Drona's Revenge | Jealousy

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Bhima with his mace.

PDE Mahabharata: Bhima and Hidimba

Public Domain Edition: Mahabharata

Reading Guide. Remember that as young boys, the Pandava brothers lived in the wilderness with their mother Kunti before she brought them to live in Hastinapura. Now they are living in the wilderness once again, and they will face many dangers while they living in hiding.

Image. In the illustration you can see Bhima's four brothers looking on; Arjuna carries his characteristic weapon — the bow.

Source. Indian Myth and Legend by Donald A. Mackenzie (1913). [800 words]

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House of Fire | 22. Bhima and Hidimba | Hidimbi

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The Pandavas, having escaped through the subterranean passage, hastened southwards and entered the forest, which abounded with reptiles and wild animals and with ferocious man-eating asuras and rakshasas of gigantic stature. Weary and footsore were they all, and greatly oppressed with sleepiness and fear. At length the mighty Bhima lifted up all the others and hastened on through the darkness: he took his mother on his back, and Madri's sons on his shoulders, and Yudhishthira and Arjuna under his arms. He went swifter than the wind, breaking down trees by his breast and furrowing the ground that he stamped upon. The whole forest was shaken as with fear.

At length the Pandavas, fatigued and athirst and heavy with sleep, found a place to rest in safety, and they all lay down to slumber below a great and beautiful banyan tree except mighty Bhima, who kept watch over them.

Now there lived in the forest on a shala tree a ferocious rakshasa named Hidimba. He was of grim visage and terrible to behold; his eyes were red, and he was red-haired and red-bearded; his cheeks were of cloud color and his mouth was large, with long, sharp-pointed teeth which gleamed in darkness; his ears were shaped like to arrows; his neck was broad as a tree, his belly was large, and his legs were of great length.

The monster was exceedingly hungry on that fateful night. Scenting human flesh in the forest, he yawned, and scratched his grizzly beard, and spoke to his sister, saying, "I smell excellent food, and my mouth waters; tonight I will devour warm flesh and drink hot, frothy blood. Hasten, now, and bring the sleeping men unto me; we will eat them together, and afterwards dance merrily in the wood."

Then the rakshasa woman went towards the place where the Pandavas slept. When she beheld Bhima, the long-armed one, clad in royal garments and wearing his jewels, she immediately fell in love with him, and she said to herself, "This man with the shoulders of a lion and eyes like to lotus blooms is worthy to be my husband. I will not slay him for my evil brother."

Now a rakshasa woman has power to transform herself, and this one at once assumed the shape of a beautiful woman; her face became as fair as the full moon; on her head was a garland of flowers, her hair hung in ringlets; delicate was the hue of her skin, and she wore rich ornaments of gold with many gems. Timidly she approached Bhima and spoke to him, saying, "O bull among men, who art thou and whence comest thou? Who are these fair ones lying in slumber there? Hear and know that this forest is the abode of the wicked chieftain of the rakshasas. He is my brother and hath sent me hither to kill you all for food, but I desire to save thee, O long-armed one. Be thou my husband. I will take thee to a secret place among the mountains for I can speed through the air at will."

Said Bhima, "I cannot leave my mother and my brethren to become food for a rakshasa."

The woman said, "Let me be thy servant. Awaken thy mother and thy brethren, and I will rescue you all from my fierce brother."

Said Bhima, "I will not awaken them from pleasant and needful slumber because I do not fear a rakshasa. O fair one, thou canst go as it pleaseth thee, and I care not if thou dost send thy brother unto me."

Meantime the rakshasa chieftain had grown impatient. He descended from his tree and hastened after his sister, with gaping mouth and head thrown back. Darkly blue was his body, like to a raincloud.

The rakshasa woman said to Bhima, "He cometh hither in wrath. Awaken thy kinsfolk, and I will carry you all through the air to escape him."

Said Bhima, "Look on my arms, which are strong as the trunks of elephants; my legs are like iron maces, and my chest is indeed powerful and broad. I will slay this man-eater, thy brother."

The rakshasa chieftain heard the boast of Bhima, and he fumed with rage when he beheld his sister in comely human guise and said to her, "I will slay thee and those whom thou wouldst fain help against me." Then he rushed against her, but Bhima cried, "Thou wilt not kill a woman while I am near. I challenge thee to single combat now. This night will thy sister behold thee slain by me as an elephant is slain by a lion."

Said the rakshasa, "Boast not until thou art the victor. I will kill thee first of all, then thy friends, and last of all my treacherous sister."

Having spoken thus, he rushed towards Bhima, who nimbly seized the monster's outstretched arms and, wrestling violently, cast him on the ground. Then as a lion drags off his prey, Bhima dragged the struggling rakshasa into the depths of the forest, lest his yells should awaken the sleepers. There they fought together like furious bull elephants, tearing down branches and overthrowing trees.

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House of Fire | Bhima and Hidimba | Hidimbi

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Bhima fights with Hidimba.