तीर्थयात्रा पर्व — जटासुरको वध

Vaishampayana said : When the Pandavas had grown confident of living on that king of mountains, with the Brahmanas in expectation of the return of Partha (Arjuna).

And when those Rakshasas had all gone away as well as the son of Bhimasena (Ghatotkacha) and when Bhima had gone away to rove (on the mountain) at pleasure,

A certain Rakshasa carried away Dharmaraja (Yudhishthira), the twins and also Krishna (Draupadi).

Alleging that he was a Brahmana wellskilled in counsel and learned in all the Shastras, he always lived with the Pandavas with the intention of possessing their bows, quivers and other weapons. He had been watching an opportunity to steal away Draupadi. That wicked and sinful wretch was known by the name of Jatasura.

O king of kings, the son of Pandu (Yudhishthira) was supporting him; he could not recognise that wretch who was like the fire covered with ashes.

When that chastiser of foes, Bhimasena, went out hunting and when he (Jatasura) saw that Ghatotkacha and his followers were scattered in all directions,

And when he saw that the self-controlled great Rishis and ascetics, Lomasha and others, had gone to bathe or to collect flowers,

He (Jatasura) assumed a different form, monstrous, fearful and huge. Having secured all the weapons and taken up Draupadi,

And also having taken the Pandavas that wicked-minded wretch fled away. The Pandava Sahadeva extricated himself (from the grasp of the Rakshasa) with great efforts.

He snatched by force the sword named Kaushika from the hand of the enemy and loudly calling Bhimasena went in the direction that mighty Rakshasa had gone.

Having been thus stolen (by the Rakshasa), Dharmaraja Yudhishthira thus spoke to him, "O fool virtue decreases in you; you do not look to it.

Whether belonging to the human race or to the lower order of creatures, all pay regard to virtue, more specially the Rakshasa.

Rakshasas are the root of all virtues. In the beginning they knew virtue better than others. Having considered all this, you should have adhered to virtue.

O Rakshasa, the celestials, the Pitris, the Siddhas, the Rishis, the Gandharvas, the animals, even worms and ants, depend on men for their lives; you too also live (depending on men).

If prosperity attends the human race, your (Rakshasa) race will also be prosperous. If calamity falls on men, even the celestials thereby suffer grief.

Being gratified by offerings (offered by men) the celestials prosper. O Rakshasa, we are the guardians, governors and protectors of kingdoms.

If kingdoms become unprotected, how can prosperity and happiness be produced? unless an offence is given, no Rakshasa should commit any oppression on a king.

O cannibal, we have never committed the least wrong. Living on Vegasha we serve the celestials and other to the best of our power.

We are ever intent on bowing down to our superiors and the Brahmanas. A friend, a confiding man, he whose food has been partaken and he who has given shelter should never be injured; you have happily lived in our place and you were duly honoured by us.

O wicked wretch, having partaken of our food how can you steal us away? As your acts are improper, as you have in vain become old and as your propensities are bad,

So do you deserve to die for nothing; and for nothing will your (surely) die today. If you are really evil-disposed and devoid of all virtue,

Give us back our weapons, carry away Draupadi after a fight. But if through your folly you must do this, then you will get only demerit and infamy in the world. O Rakshasa, by doing violence to this lady of the human race, you have as if drunk poison after having shaken the vessel.” Thereupon Yudhishthira grew heavy to the Rakshasa.

Being thus oppressed with the weight, he (the Rakshasa) could not go fast as before. Then Yudhishthira thus spoke to Draupadi and Nakula.

"Don't be afraid of this wicked Rakshasa; I have checked his speed. The mighty-armed son of Vayu (Bhima) is not far away.

On Bhima coming up at the next moment, the Rakshasa will not live." Seeing the Rakshasa deprived of all (good) sense, Sahadeva,

O king, spoke thus to the son of Kunti, Yudhishthira, "What can be more meritorious for a Kshatriya.

Than to fall in the field of battle or to defeat a foe. O chastiser of foes, we shall fight; and either he will kill us or we will kill him.

O mighty-armed king, O hero of great prowess, this is the (proper) time and place which has come to display our Kshatriya prowess.

We should gain the blessed state, either by defeating the foe or by being killed by him. If the sun sets today and the Rakshasa remains alive.

O descendant of Bharata, I will not then any more say that I am a Kshatriya. Ho, Ho, Rakshasa, stay, I am the son of Pandu, Sahadeva.

Either after having killed me today, carry this lady away or being killed by me, lie senseless here. When the son of Madri (Sahadeva) was thus speaking, Bhimasena, roaring at pleasure,

Came there with the mace in his hand like a secord Vasava (Indra) wielding the thunderbolt. He saw there his brothers and the illustrious Draupadi.

And also Sahadeva who was rebuking the Rakshasa and also that foolish Rakshasa who, being deprived of his (good) sense by Fate,

Was going round in different directions through bewilderment caused by Destiny. Seeing his brothers and Draupadi thus being carried off, the greatly powerful (Bhima).

Was inflamed with anger and he thus spoke to the Rakshasa, "O sinful wretch, I found you out long ago by (observing) your scrutiny of our weapons.

But as I had no apprehension from you, I did not kill you. You are in the disguise of a Brahmana and you did not speak towards us any harsh words.

You took delight in pleasing us, you did not do us any harm and again you were our guest, how could I therefore kill you who were in the garb of a Brahmana and who were innocent?

He who kills such a one even knowing him to be a Rakshasa goes to hell. Besides you cannot be killed before the (fixed) time (for your death) comes.

Today that time has surely come, in as much as your mind has been led away by the wonder-performing fate to carry off Krishna (Draupadi).

(By thus allowing you to commit this act), you have swallowed the hook fastened to the line of Fate. Like the fish (hooked) you will meet with your destruction today.

You shall not have to go where you intend to go or where you have already mentally gone. You shall go (today) to the place where Hidimba and Baka have gone.”

Having been thus addressed by Bhima, the Rakshasa became alarmed. He put them down and being forced by Fate came to fright.

With his lips trembling in anger, he thus spoke to Bhima,“ sinful wretch, I am not bewildered; I am waiting for you.

I have heard about those Rakshasas whom you have killed in battle. I will today offer oblations of your blood to them."

Having been thus addressed, Bhima, as if bursting with rage, like Yama himself at the time of universal dissolution, rushed towards the Rakshasa, licking the corners of his mouth and staring at him as he struck his own arms with his hands. Seeing Bhima waiting in expectation of fight, the Rakshasa rushed towards him in anger like Bali towards the wielder of thunder (Indra), gaping again and again and licking the corners of his mouth.

When they were fighting a fearful wrestling match, the sons of Madri (Nakula and Sahadeva), becoming exceedingly angry, rushed forward.

The son of Kunti, Vrikodara (Bhima), smiled and asked them to stop. He spoke to them, “Behold, I am more than a match for this (Rakshasa).

O king, by my own self, by my brothers, by my merit, by my good deeds and by my sacrifices, I swear that I shall kill this Rakshasa."

Having said this, those two heroes, the Rakshasa and Vrikodara, challenged each other and caught each other by the arms.

They did not forgive each other; the angry Bhima and the Rakshasa fought a terrible battle like that between a celestials and a demon.

Uprooting the trees, those two greatly strong heroes again and again struck each other, roaring and shouting like masses of clouds.

Those two foremost of strong men, each wishing to kill the other and each rushing at the other with great force, broke down many gigantic trees by (the press of) their thighs.

Thus went on that battle with trees, destructive of plants like that between the two brothers Bali and Sugriva, both desirous of possessing the woman.

Brandishing trees, they struck each other continually shouting. And when all the trees of that spot were pulled down and crushed into hundred parts by their attempt to kill each other,

O descendant of Bharata, they instantly took up rocks; and those two greatly strong heroes fought like a mountain and a great mass of clouds.

Not allowing a moment's rest to each other, they struck each other with hard and (large pieces of) rocks each resembling a thunderbolt.

Defying each other from their great strength, they again rushed at each other and grasping each other by their arms they wrestled like two elephants.

They administered each other terrible blows; and those two greatly powerful heroes made chattering sounds by knashing their teeth.

At last Bhima, clenching his fist like a five headed snake, dealt with great force a blow on the neck of the Rakshasa.

Thereupon, struck by the fist of Bhima the Rakshasa fainted away and Bhima seeing this, too, holding that exhausted one.

Then the celestials-like and mighty-armed Bhima lifted him up with his two arms; and dashing him with force on the ground.

That son of Pandu pounded (into atoms) all his limbs; and striking him with his elbow, he severed from his body the head with bitten lips and rolling eyes like a fruit from its stem. The head of Jatasura, being severed by the strength of Bhimasena.

Fell besmeared with blood and with bitten lips. Having killed him, that great warrior came to Yudhishthira; and the foremost of Brahmanas (all) began to praise him as Marutas do Vasava (Indra).