The Immortal Warrior
Barbarik
Barbarik: The Silent Guardian The Vow of Barbarik Barbarik and the Demon Wars The Vigil of Barbarik Barbarik: The Protector of Sacrifice The Trials of Barbarik Barbarik and the Netherworld Battle The Last Boon of Barbarik Barbarik: Warrior Beyond Death The Secret Saga of Barbarik Barbarik: Son of Ghatotkacha The Immortal Warrior Barbarik Barbarik: The Guardian of Dharma The Blood Oath of Barbarik Barbarik and the Demon Queen Druhadruha. writer Sagarmal Sharma. translated by Shrikant vishwakarma
One day, the Pandavas were seated in the grand hall
of Indraprastha, engaged in various conversations. At that very moment, Bhima’s
son—Ghatotkacha, born of Hidimba—arrived. His sudden appearance filled every
heart with delight. Even Lord Krishna himself rose to embrace him warmly. With
humility, Ghatotkacha bowed to all the elders present.
Yudhishthira, the eldest of the Pandavas, tenderly
placed the son of Bhima upon his lap and inquired with affection,
“My child, from where do you come at this time? Where have you been wandering
all these days? Hidimba’s son, do you still honor the gods, the Brahmins, the
sacred cows, and the holy sages? And tell me, is your mother Hidimba well?”
In reply, Ghatotkacha said respectfully,
“Maharaj, after the death of my uncle Hidimb, I was placed upon his throne. I
roam the realms subduing the wicked. My mother, the revered Hidimba Devi, is
also well. She is presently engaged in deep penance. Before I left, she gave me
this command: ‘My son, remain ever devoted to the Pandavas, for they are like
your fathers, and serve them faithfully.’ Obeying her words, I have come here
from Mount Meru, filled with devotion, to offer my service to you. Please assign
me any duty, for a son finds true purpose only in following the command of his
elders. By such obedience, one earns honor and eternal merit.”
Yudhishthira, deeply pleased by these words,
replied,
“My child, you are our devotee and our ally. Just as your mother’s heart is
steadfast in devotion to us, so too is yours. Blessed indeed is my noble
daughter-in-law, Hidimba Devi, who in her youth renounced conjugal joys, and
even now dwells in the harsh caves of mountains performing austerities. May the
Lord bless her.”
As they spoke, Yudhishthira turned towards Krishna
and said,
“Lord, you know that Ghatotkacha was born of Bhimasena. From the moment of his
birth, he grew into a mighty youth. I wish to see this son of ours married to a
worthy maiden. You, who are all-knowing, tell me—who would be a suitable bride
for him?”
Krishna thought for a while and then answered,
“King, I know of a maiden worthy of him. She dwells in Pragjyotishpur, the land
of Assam. Her father was the mighty demon Mura. Mura was fierce beyond measure,
and resided in a fortress made of nooses; anyone who entered was immediately
ensnared. That demon was slain by my hand. After his death, his daughter
Kamakatankata—also called Morvi—rose against me in battle. Fierce and
formidable, she wielded sword and shield with unmatched valor. My arrows flew
like lightning, yet she shattered them all with her impenetrable shield. At
last, I lifted my Sudarshana Chakra to end her life. But then the great goddess
Kamakhya appeared before me, saying:
‘O Purushottama, slay her not! She is my devotee. It was I who bestowed upon
her the sword and shield, making her invincible.’
At the goddess’s request, I ceased the battle.
Kamakhya embraced the maiden and said to her:
‘Child, desist from war. No being in creation can defeat Krishna—not gods, not
demons, not even Lord Shiva himself. These are your future in-laws. Krishna is
to be honored as your father-in-law, and you are destined to be the wife of
Bhima’s son, Ghatotkacha. Honor him as you would your own father, and let go of
grief for your father’s death—for to fall by Krishna’s hand is to attain
liberation.’
Thus reassured, Morvi laid down her arms and bowed
before me. I blessed her, saying, ‘Remain here in your city, honored by King
Bhagadatta. In time, you shall become the wife of mighty Ghatotkacha.’ With
that, I departed, returning by way of Dwaraka. Therefore, O King, she alone is
the worthy bride for Ghatotkacha.”
At this, Yudhishthira frowned.
“Lord, what use are her many virtues, when she bears within her one great flaw?
Would we not cast away even milk if it were poisoned? How can I risk the life
of my beloved nephew, Bhima’s son, by placing him in such danger? He is
innocent and not even skilled in refined speech. Surely there are other noble
maidens in the world—tell us of them instead.”
But Bhima himself rose and said,
“Brother, Krishna’s words are true and wise. I believe that in time,
Ghatotkacha will indeed win Morvi as his bride.”
Arjuna too spoke,
“Did not Kamakhya Devi herself proclaim, ‘Morvi, the son of Bhimasena shall be
your husband’? Therefore, let Ghatotkacha go forth. Success is certain.”
Krishna smiled and said,
“Arjuna, your words please me, as do Bhima’s. But let us ask Ghatotkacha
himself. My child, what is your will?”
Ghatotkacha bowed his mighty head, replying humbly,
“Revered ones, it is not proper for me to boast of my own virtues before elders.
Just as the sun reveals its radiance through its rays, so too shall my conduct
reveal my worth. I shall act always in such a way that my noble father, Bhima,
and all of you, my elders, shall never feel shame because of me.”
Thus speaking, he sought their blessings and
prepared to depart. Krishna embraced him and said,
“Remember me when you go forth to meet Morvi. Think of me, and victory shall
surely be yours.”
Blessed by all, Ghatotkacha set out with his three
companions—Suryaksha, Balakhya, and Mahodaya—flying through the skies until he
reached Pragjyotishpur. There, in a vast garden, stood a magnificent palace,
radiant like Mount Meru. At its gate stood a maiden named Karnapravarna.
Approaching her, Ghatotkacha asked gently,
“Fair one, where is Morvi, daughter of Mura? I have come from afar, as a guest,
desiring to meet her.”
The maiden hastened inside and told her mistress,
“Lady, at your door stands a handsome youth, the like of whom is unseen in the
three worlds. What is your command?”
Morvi, recalling her vow, said eagerly,
“Bring him to me at once. Perhaps destiny has sent him to fulfill my oath.”
When brought before her, Ghatotkacha laid aside his
bow and entered. Beholding her radiant as lightning, he thought, Truly,
Krishna has spoken wisely—this maiden is indeed worthy.
With courtesy he addressed her,
“O lady of unyielding heart, I come as a guest. Receive me with the hospitality
that befits the noble.”
Morvi, astonished by his form, replied,
“Stranger, you have come in vain. If you wish me as your bride, you must first
answer my riddle. Defeat me thus, and I am yours.”
So Ghatotkacha remembered Krishna and posed his
tale:
“There was once a man who, upon losing his wife, raised his only daughter
alone. When she grew into womanhood, sinful desire arose in his heart.
Deceiving her, he claimed she was not his daughter but another’s child whom he
had adopted. In time, he lay with her, and from their union another daughter
was born. Tell me, is this child his daughter—or his granddaughter?”
Morvi pondered deeply but found no answer. Defeated,
she reached for her sword. Swiftly Ghatotkacha seized her by the hair, cast her
to the ground, and held her fast. Breathless, she yielded,
“Lord, I am vanquished by both your riddle and your strength. I am your servant.
Command me as you will.”
Releasing her, Ghatotkacha said,
“Then come with me to Indraprastha. Marriage must be sanctified before elders
and family. There, with their blessings, I shall wed you.”
So Morvi gathered her treasures and journeyed with
him. At Indraprastha, the Pandavas and Krishna welcomed her with joy. At an
auspicious hour, Ghatotkacha wedded Morvi. Both Kunti and Draupadi rejoiced at
the sight of their new daughter-in-law.
After the marriage, Yudhishthira blessed them,
saying,
“Return now to your kingdom with your wife, and rule in honor.”
Thus, Ghatotkacha and Morvi departed to Hidimbavana.
There they lived in happiness. In time, Morvi bore him a radiant son,
resplendent like the rising sun. Astonishingly, the child grew into youth the
very moment he was born. With humility, he bowed to his parents and said,
“Father, mother, you are my first teachers. Grant me a name and guide me upon
the path of righteousness.”
Ghatotkacha embraced his son and said,
“My child, your locks are curly like thick matted hair. You shall be known as Barbarika,
and you will bring glory to our lineage.”
After some time, Ghatotkacha resolved to seek the
highest path of well-being for his son. “For the supreme good that lies before
you, we shall go to Dwaraka and seek guidance directly from Lord Krishna, the
protector of the Yadu clan,” he said.
Leaving his wife Morvi at home, the wise Ghatotkacha
took his son and soared through the skies to Dwaraka. Entering the great
assembly of the Yadavas, he bowed humbly before Ugrasena, Vasudeva, Satyaki,
Akrura, Balarama, and finally to Lord Krishna himself. Seeing Ghatotkacha and
his son prostrate at his feet, Krishna lifted them tenderly, pressed them to
his chest, blessed them, and seated them by his side.
“Son of Bhima, greatest among the Rakshasas, tell
me—are all well with you? What brings you here today?” asked Krishna with
warmth.
“Lord,” Ghatotkacha replied, “by your grace all is well.
From the womb of Morvi, whom you yourself once ordained as my wife, this son
was born. It is he who has questions to ask you. For this reason I have come.”
Krishna turned to the boy with a smile. “Child of
Morvi, speak freely. Ask whatever lies in your heart.”
Folding his hands, the youth—Barbarika—bowed his
head and said with reverence:
“O Madhava, Lord of the universe! With mind, thought, and meditation I bow
before you. Tell me, what is the true means by which a living being attains
supreme welfare? Some declare that righteousness is the highest good; others
say it lies in generosity, or in self-control, or austerity. Some uphold
wealth, some indulgence, and others liberation itself as the final goal. O
Purushottama, among these countless paths, declare to me one way—one certain
way—that shall bring the highest good to my lineage.”
Krishna replied:
“My child, each order of society has its own highest good, its own duty. For
the sake of harmony, mankind has been divided into four parts—Brahmanas,
Kshatriyas, Vaishyas, and Shudras. The Brahmana is the mind of society, the
Kshatriya its arms, the Vaishya its stomach, and the Shudra its feet. All are
equal when each performs his ordained duty.
For Brahmanas, the path of welfare lies in penance,
self-restraint, and study of the sacred texts. For Kshatriyas, strength is
supreme—first gain unsurpassed might, then use it to destroy the wicked and
protect the righteous. This is their highest good. For Vaishyas, it is
agriculture and care of cattle. For Shudras, service to society and livelihood
through craftsmanship brings contentment and honor.
You, child, were born of the Kshatriya line.
Therefore hear your duty: Strive for incomparable strength. With it, protect
the virtuous and vanquish evil. By this you shall earn fame in this world and
heaven hereafter. And never forget—worship the Divine Mothers, for their grace
bestows strength beyond measure.”
Barbarika bowed again. “Lord, in what place, and in
whose form, should I worship the Mothers?”
Krishna closed his eyes in meditation and then
spoke:
“At the confluence of the Ganga and the ocean lies a hidden region, famed as Gupta
Kshetra. There dwell the Nine Durgas, summoned there by Narada himself. Go
there and worship them.”
Then Krishna turned to Ghatotkacha and said:
“Son of Bhima, your child is of the purest heart. Therefore I give him another
name—Suhṛidaya, ‘the kind-hearted one.’ May this name bring him glory.”
Embracing the boy, Krishna blessed him, bestowed many treasures upon them, and
sent Suhṛidaya toward Gupta Kshetra.
Thus Barbarika, now called Suhṛidaya, bowed to
Krishna, to his father, and to all the assembled Yadavas, and departed to the
holy land. Ghatotkacha, too, returned to his forest home, ruling his people
with wisdom while remembering the noble qualities of his son.
At Gupta Kshetra, Suhṛidaya remained, worshiping the
Nine Durgas thrice daily with flowers, incense, and offerings. For three years
he continued his devotion. At last the goddesses, pleased, appeared before him
and granted him a strength unmatched in all the three worlds. They said:
“O noble one, dwell here for some time. From Magadha shall come a Brahmana
named Vijaya, seeking perfection in his disciplines. By his companionship,
greater blessings shall come to you.”
So Suhṛidaya remained. In due time, the Brahmana
Vijaya arrived, worshiped the seven sacred Lingas, and performed long
austerities to perfect his learning. Pleased, the goddesses appeared to him in
a dream and commanded:
“Brahmana, worship Siddhambika in the courtyard. Suhṛidaya, our devotee, will
aid you.”
Awakening, Vijaya bowed and said to Suhṛidaya:
“You are pure and ever wakeful. Remain by my side, chanting the hymns of the
goddess, and protect my rites from all obstacles.”
So Suhṛidaya stood guard while Vijaya began his
ritual. Seated with discipline, he first saluted his teachers with the mantra “Gam
gurubhyo namah”. Then, chanting the sacred syllables of Ganesha—“Om gam ging
gung geng gong gah”—he performed japa and invoked the Lord of Obstacles.
With offerings of incense, flowers, and oblations of guggul into the fire, he
worshiped Ganapati, who removes all hindrances.
Having completed this, he turned to Siddhambika and invoked
the mighty Aparajita Vaishnavi Mahavidya, chanting hymns of Lord Vishnu in his
myriad forms—Vasudeva, Ananta, Narasimha, Vamana, Trivikrama, Rama, Varaha,
Padmanabha, Damodara, Hrishikesha, Govinda, Madhusudana, the destroyer of
demons, the protector of all beings.
By this worship, griefs were destroyed, obstacles
vanished, and fear was no more—from storms, from serpents, from planets, or
from fate. Even the mere remembrance of this Aparajita Vidya removes suffering,
and chanting it daily brings invincible strength.
Thus, Vijaya performed his rites with Suhṛidaya
standing guard, and together they won the blessings of the Divine Mothers.
The Brahmana Vijay, firm in his resolve, immersed
himself fully in his austerities. But on the first watch of the night, a
demoness appeared to create obstruction. Instantly, Barbarika drove her away.
Later, during the midnight hours, another
disturbance arose, but Barbarika dispelled that as well.
On the following night, a mighty demon named
Repalendra rushed toward Vijay. His body was enormous—stretching a full yojana
in length—and from his mouth he spewed blazing flames. Seeing him charge, the
mighty Barbarika also rushed forward with great speed. The two clashed in
fierce combat, striking each other for a long while. At last, Barbarika hurled
him to the ground, crushed him relentlessly, and did not release him until his
life had left his body. Once slain, the demon was cast toward the fire-quarter,
upon the shores where the Mahisagara meets the river. Having slain him, the
valiant Barbarika once again stood guard over Vijay’s rites.
In the third watch of another night, from the west
there came a demoness named Druhadruha, towering like a mountain. With
thunderous roars she advanced, each step shaking the very earth. But Barbarika,
radiant as the sun and fire, rushed toward her with unshakable courage. He
blocked her path with a laugh, struck her down with his fist, and pressed her
throat until her life was extinguished. Once more, having slain the foe,
Barbarika resumed his vigil for Vijay’s protection.
Then, in the final watch, an extraordinary figure
appeared—a false ascetic. His head was shaven, his body naked, clothed only in
deceit, feigning the guise of a great renunciate. Approaching, he cried aloud:
“Alas, alas, O brother! This is a grievous sin. Violence is the highest dharma!
Why have you lit this sacrificial fire? Countless subtle beings perish when
oblations are poured into the flames.”
Hearing this, Barbarika replied sternly:
“Through offerings cast into fire, all the gods are satisfied. O wicked and
deluded one, you speak falsehood! Therefore you deserve punishment.”
With these words, the heroic Barbarika sprang
forward, struck the impostor with heavy blows, and shattered all his teeth. In
truth, this was no ascetic at all, but a demon in disguise. Regaining his
senses, he fled in terror and hid himself in a cavern.
But Barbarika, aflame with anger, pursued him with
great swiftness. The demon, fleeing like the wind, plunged into the
netherworld, into a vast city named Bahuprabha, stretching sixty yojanas.
Barbarika chased him even there.
At the sight of him, the demons of that place—called
Palashis—raised a terrible uproar: “Run! Strike! Cut! Tear him apart!”
At the sound of this clamor, countless warriors, hideous and fierce, armed with
every kind of weapon, rushed upon the heroic Barbarika.
Beholding the multitude of foes, Barbarika’s fury
blazed forth. With his feet he crushed some, with his mighty arms he hurled
others, and with the blows of his chest he shattered still more. In but a
moment he sent countless demons to the abode of Yama.
When the host of demons had fallen, Vasuki and other
great serpents appeared. With words of praise and gratitude they spoke to
Suhṛidaya:
“O hero, you have done a great service to the race of serpents! For by your
hand this demon Palashi, along with his attendants, has been destroyed.”
“O valiant one! This wicked being, with the help of
his servants and various means, had tormented us greatly and driven us beneath
even the netherworld. Today, please ask for any boon you desire from us Nāgas.
Pleased with you, we are eager to grant you a boon.”
Barbarika replied:
“O noble Nāgas! If you truly wish to grant me a boon, then I ask only this—that
the Brahmin Vijay, who seeks to attain success in his penance within the secret
region, may obtain that success without any obstacles. For myself, I desire
nothing.”
Hearing this, the Nāgas joyfully said:
“O mighty one, you are as generous as you are brave! You have no wish for your
own gain, and even the boon offered to you, you have gifted to Vijay. Blessed
is your spirit of charity! A nation is inspired only by such selfless servants
of society, and through their radiant character, its people flourish. As you
wish, so it shall be.”
Then, after presenting the city of Daityapur to the
Nāgas and being honored by them, Barbarika departed.
As he was returning through the delightful pathways
of the cave, he beheld beneath a celestial wish-fulfilling tree (Kalpavṛkṣa) a
resplendent liṅga of Lord Shiva, studded with all precious gems,
radiating immense light, while many Nāga maidens were worshiping it. Astonished
by this sight, Barbarika asked the maidens:
“This liṅga, radiant like the sun and fire—who has established it here? And
these four pathways stretching outwards from it in all directions—where do they
lead?”
Hearing the words of brave Barbarika, the Nāga
maidens shyly replied:
“This great liṅga was installed here by the noble king of all Nāgas, Mahātmā
Śeṣa, through the power of his penance. By beholding it, touching it,
meditating upon it, and worshiping it, all perfections may be attained.
- The pathway extending eastward from this liṅga leads to Śrīparvata
in the mortal world, built by the Nāga Ilāpatra so that the Nāgas may
conveniently reach there.
- The southern path leads to Śūrparaka on earth, constructed by
the Nāga Karkoṭaka.
- The western path leads to the highly radiant Prabhāsa Tīrtha,
made for the Nāgas by Airāvata.
- The northern path leads to Kurukṣetra on earth, prepared by the
noble Takṣaka.
- And the upward path, upon which you now stand, leads to the
Siddha-liṅga in the secret region, created by Lord Skanda through the
strike of his divine power.
“O hero, thus have we told you everything. Now
please hear our request also. First, tell us—who are you? Just now you had
pursued the demon, and yet you return here alone. Why is that? We are all your
maidens and wish to accept you as our husband. Remain here with us and sport
amidst these varied regions.”
Barbarika replied:
“O ladies! I was born in the Kuru dynasty. I am the son of Ghaṭotkaca, grandson
of mighty Bhīmasena, and my name is Barbarika. I came here to slay that sinful
demon, and now that he has been destroyed, I must return to the earth. I have
no purpose with you, for I have vowed to remain a celibate ascetic forever.”
Thus declaring, the vow-bound hero Barbarika worshiped
that liṅga of Lord Shiva, bowed to it with full prostration, and before the
eyes of those maidens, departed along the upward path.
Coming out of the cave, he saw the eastern horizon
illuminated with light. Filled with joy, he returned and met the Brahmin Vijay,
who by then had already completed all his undertakings.
Vijay said to Barbarika:
“O valiant one! By your grace I have attained unparalleled success. May you
live long, rejoice, give freely, and ever be victorious. For this reason,
virtuous men always seek the company of the virtuous, for the association of
the righteous is the remedy that destroys all faults.
In my sacrificial altar there lies a sacred, pure,
and sattvic ash, red like vermilion. Take it in your hand. If cast before
battle, it will annihilate the body of even a slain enemy. Thus shall you gain
effortless victory over foes.”
Barbarika replied:
“O Brahmin! True saintliness lies only in helping others without any desire for
reward. What virtue is there in aiding others while desiring something in
return?
‘He who helps without expectation is truly a saint.
He who helps while desiring gain—what saintliness does he possess?’
(Skanda Purāṇa, Kumāra 56–60)
Therefore, please give this ash to someone else. I
have no use for it. My only wish is to see your face radiant with joy—nothing
more.”
Vijay said:
“Blessed indeed, O hero! Only because of ascetics, renunciates, and generous
souls like you has this nation been able to preserve its cultural stream
unbroken. From the lives of selfless servants of society such as yourself,
generations draw inspiration for ages to come.”
Thereafter, along with the goddesses, the gods
honored Vijay, granted him divine perfections, and gave him the name Siddhasena.
Thus, Vijay attained a most rare and extraordinary
success. He returned to his land of Magadha, while Barbarika remained at that
sacred place, serving the goddesses.
After some time had passed, the Pāṇḍavas lost in the
game of dice. Wandering through various holy places, they also came to this
auspicious tīrtha to bathe. Having had the vision of Goddess Caṇḍikā,
they sat down there, weary and exhausted from the journey. Draupadī too was
with the five Pāṇḍavas. At that time, one of Caṇḍikā’s attendants, named
Suhṛdaya, was also present there.
Barbarika saw the Pāṇḍava heroes who had arrived
there, but he did not recognize them. Nor did the Pāṇḍavas know him, for since
birth he had never once met them. The brothers opened their bundles to rest,
and being tormented by thirst, they looked toward the water.
Bhīmasena was especially thirsty. Rising, he went
into the tank to drink water, and within it he began washing his hands and
feet. Seeing this, Yudhiṣṭhira said:
“Bhīmasena! You must first draw the water out of the tank, wash your hands and
feet outside, and then drink. Otherwise, you will incur great fault.”
But Bhīma’s eyes were restless with thirst. Without
heeding Yudhiṣṭhira’s words, he stepped into the tank itself, desiring to drink
the water directly. Seeing the water, he resolved to drink then and there. For
purification, he washed his face, both hands, and both feet.
As Bhīma was thus washing his feet, Suhṛdaya spoke
from above:
“O wicked-minded one! What are you doing? Your thought is sinful indeed. Alas!
You are washing your hands, feet, and mouth in the tank of the Goddess! I
always bathe the deity in this very water. Even men do not touch water defiled
by filth—how then can the gods accept it? If you are so foolish, why do you
wander through holy places?
‘He whose hands, feet, and mind are well restrained,
whose actions are without blemish—
he alone obtains the fruit of visiting sacred waters.’
(Skanda Purāṇa, Māhātmya, Kumāra 60.26)” Bhīmasena replied:
“O cruel and base demon! Why do you speak such harsh words? What other purpose
does water serve? Is it not for the use of living beings? The great sages have
indeed written of the importance of bathing in holy waters. Washing one’s
limbs—that is what is called bathing! Why then do you reproach me? If washing
the body were not necessary, then why would righteous men perform the sacred
act of pūrta dharma, commissioning ponds, wells, and tanks for bathing?”
Suhṛdaya said: “Indeed, what you say is true—that one should bathe at the
principal tīrthas. But that rule applies to moving waters such as
rivers, where the current carries away impurities. In such flowing tīrthas,
one may enter directly to bathe.
‘Surely, one must bathe at the chief tīrthas—this
is true, without doubt.
But in moving waters alone may one enter within;
in stagnant waters, one must remain outside.’
(Skanda Purāṇa, Pūrvakhaṇḍa, Adhyāya 24) Even in tanks and reservoirs, bathing
by entering is prescribed only if they are not used for bathing the deity, and
only if the pond is situated more than a hundred cubits away from the temple.
Otherwise, the rule is this: first wash the feet outside, then enter to bathe.
If not, it is deemed a fault. Have you not heard the verse spoken by Brahmā
himself? ‘Those who defile the waters with urine, excreta, phlegm, spit, or
vomit
are declared in the assembly of Brahmā to be as sinful as slayers of a
Brāhmin.’
Therefore, O misbehaving one! Quickly come out of
the water! If you cannot control your senses, why do you wander among holy
places? Only one whose hands, feet, and mind are properly restrained, and who
performs all actions without blemish, obtains the true fruit of tīrthas.
If, through pious acts, one lives even for a short while, it is best. But even
if given the span of an age, life spent in sin—opposed both to this world and
the next—should never be accepted.” Bhīmasena replied:
“The harsh cawing of your crow-like voice has deafened my ears! Wail here as
you please, or shrivel away in worry—I shall drink the water regardless.”
Suhṛdaya answered: “I was born into a lineage of
Kṣatriyas devoted to the protection of dharma. Therefore, I will not allow you
to commit this sin. If you do not come out of this tank at once, I shall crush
your head with these bricks!” So saying, Barbarika (disguised as Suhṛdaya)
lifted the bricks and began hurling them at Bhīma’s head. Bhīmasena dodged the
blows and leapt out of the reservoir. Then the two mighty warriors, fierce and
powerful, roared at each other and grappled. Both were masters of the science
of battle, and so they fought with their great arms, locked in combat. Within
only two moments, the mighty Pāṇḍava Bhīmasena began to weaken before the
heroic Suhṛdaya. At last, Barbarika lifted Bhīma up and, intending to hurl him
into the ocean, began to walk toward the seashore. When they reached the edge
of the sea, Lord Śaṅkara, appearing from the sky, spoke to Barbarika: “O
greatest of warriors, mighty Barbarika! This man is Bhīmasena, your own
grandsire, a jewel of the Bhārata lineage. Release him. Along with his brothers
and Draupadī, he has come here on pilgrimage to bathe in this sacred tīrtha.
He deserves nothing but your utmost respect.” Hearing the words of Lord
Śaṅkara, Suhṛdaya immediately released Bhīma and fell at his feet, crying out:
“Alas! Shame upon me! How grievous this is, Grandfather—please forgive me,
forgive me!” Seeing him thus distressed and repeatedly overcome with remorse,
Bhīmasena embraced him, kissed his head with affection, and said:
“Child, from the time of your birth, neither have we known you nor you us. Only
through Ghaṭotkaca and Lord Śrī Kṛṣṇa had we heard that you dwell at this tīrtha.
But even that, we had forgotten. For when men are overcome by grief and
delusion, their memory fails entirely. Thus the suffering that has come upon us
is all by the prompting of Time itself. Son, grieve not—you are in no way at
fault. Whoever walks the path of unrighteousness, even if one’s own kin,
deserves correction at the hands of a Kṣatriya. A righteous warrior should
punish even himself if he strays from the path—what need, then, to mention
mother, father, brother, or son? Today I am filled with joy. Blessed am I, and
blessed are my ancestors, to have a son like you—one who knows dharma and
protects it. You are worthy of boons, worthy of praise from me and from all
noble men. Cast aside this sorrow and regain your composure.”
Barbarika replied: “Grandfather! I am sinful—more
accursed even than a slayer of Brahmins. I am utterly unworthy of praise. Do
not look upon me, nor even touch me! The scriptures prescribe atonement for all
sins, but for one who is not devoted to his parents, there is no redemption.
Therefore, with the very body that has caused you suffering, I shall renounce
myself today in the confluence of the sea, so that in future births I may not
become such a sinner again.”
Saying this, the mighty Barbarika leapt into the
ocean. The ocean itself trembled, thinking, “Shall I be the cause of his
death?” At that moment, Siddhāmbikā and the goddesses of the four directions
came there with Rudra. They embraced Barbarika and said:
“O hero! Sin committed unknowingly does not bring fault. This is declared in
the scriptures as well. Therefore you must not behave contrary to this truth.
Look—your grandsire Bhīma is calling after you with the words ‘Son, son!’ and
is following close behind. If you die now, he too, in grief, will give up his
life. Then the great sin will fall upon you. Therefore, wise one, protect your
body. Know that soon, through the will of Lord Śrī Kṛṣṇa, your body will be destroyed.
But child, He is none other than Lord Viṣṇu Himself. To lose the body by His
hand, or by His will, is most auspicious. Hence, heed our words.” Hearing the
goddesses speak thus, Barbarika returned with a heavy heart. Then the goddesses
declared:
“Barbarika! For the accomplishment of Caṇḍikā’s mission, you shall give your
sacrifice. Therefore, you will be known throughout the world by the name
‘Cāṇḍīl’ and will be worshipped by all.” Saying this, the goddesses vanished.
Bhīmasena then took Barbarika with him and narrated the whole matter to the
other Pāṇḍavas. Hearing it, they were greatly astonished. They praised
Barbarika again and again, and, putting aside all delay, performed the sacred
bath in the tīrtha according to proper rites. “Lust, anger, and hatred
cover a man’s mind like dust, blinding his intelligence. Just as one cannot see
his reflection in boiling water, so too a man boiling in anger cannot discern
what is beneficial and what is harmful. Indeed, our senses and our desires are
our greatest enemies.”
