Intro
Baka Vadha is the story of a cannibal, or rakshasa, that demands tribute from people he oppresses in the form of a live human for the cannibal to eat. Similar to Jatasura - the story of a cannibal who lives disguised as a brahman peasant and preys on brahman - Baka may get more than he can swallow when the royally trained warrior Bhima shows up instead of the brahman he expected.
The Ramayana is a story from an earlier time - in that story the Rakshasa are ascendant. They live in a fantastic city named Lanka. Rama and some apes come and kill them - throwing off the rakshasas. It does not take much imagination to see the horror - imagine a time when some humans saw other humans the same way we see cattle, pigs or deer. To be trapped, butchered and eaten. By the time of the Mahabharata, the rakshasa no longer rule civilization. They have been shattered by Rama. By the Mhb. rakshasas live hidden in disguise preying on the weak and living on the outskirts of society. Though Bhima kills many rakshasas, Bhima’s son Gatotkacha, fathered on the rakshasi Hidimimbaa after killing the rakshasi’s brother Hidimba, is a rakshasa.
A last point of interest - during their times in exile and hiding - the Pandavas had many adventures such as this. The Pandavas would arrive in some cow town - attract the interest or run afoul of the local bullies or thugs - and the Pandavas would send them packing. Thus the Pandavas became beloved folk heroes by the farmers and merchants of the Vaishya class throughout the land.
https://crackpot.substack.com/t/baka
Lamentations of the Brahman
1.
Janamejaya said,
‘After leaving Echakra, tell me what Kunti’s kshatriya sons did?
How they lived and where they hid?’
2-4.
Vaishampayana said,
‘Upon leaving Echakra Kunti and her sons lived in a brahman family house.
The five Pandava brothers came and went in teams.
They found bliss in many forests and rivers and lakes and streams.
In outlaw towns they became known well to merchants and farm hands for valor and deed.
They went this way and that, earning their keep.
5.
O’ chastiser of the enemy indeed!
In various ways the Pandavas earned enough bread to keep company.
6.
The lion’s share went to Bhima.
The remaining half was shared equally by Ma Kunti, Yudhishthira, Arjuna, Sahadeva and Nakula.
7.
Like that the best of the Bharata’s lived in Echakra country.
8-9.
One day Bhimasena and Pritha were home alone.
A horrible sound throughout the brahman’s house cut Kunti to the bone.
10.
Kunti was the personification of compassionate care.
Each of the brahman’s cries pried Kunti apart.
11.
Kunti felt misery settle into her heart.
Kunti spoke to Bhima about compassionate welfare.
12-15.
Kunti said,
‘The brahman took us into his home without complaint.
We abide here happily hidden from Dhritarashtra’s assassins.
Think what can be done for the brahman, son?
Good men will not sit idly for a brahman to be destroyed while they thrive on what he provides.
We must perform what we must perform or be condemned.
The brahman has befallen misery.
If we can help we must certainly.’
16.
Bhimasena said,
‘Find out what can be known for me.
When the brahman’s trouble is known I can engage forcefully.’
17-18.
Vaishampayana said,
While Kunti and Bhima talked they heard cries of distress ring.
Kunti raced past the Vaishyas waiting for service in the brahman’s Sabha.
Kunti found the great souled brahman gathered with his wife, their family and their cow Saurabhi in the east wing.
19-30.
The brahman, his wife, son and daughter faces cast down.
The brahman said (to his wife),
‘Life is sad. Life is a bust.
You do what you can. You do what you must.
Life has gone. Life pains.
My wife is done. Light wanes.
Dharma, Artha and Kama cause equal shares of misery equally.
Brahman yoga is miserly.
Born in love and robbed at death. Life is a fever.
Heart and mind are every achiever’s misery on earth.
Pursuit of wealth is a stair-well to hell.
A mendicant has no protection from becoming unwell.
O’ my beloved wife! You would not listen to me.
Here you wanted to give birth.
Here lay your ancestry.
Father is an old man.
So we stayed in this land against my plan.
We put down roots.
Now we cannot move.
Now bondage binds our hand.
This land is twisted by the wicked.
We face certain annihilation no matter who gives up their life.
31.
Remember - dharma life and charity and say mantras daily.
Deprived of my friend and mother of children I snarl and die.
32-36.
O’ my beloved wife! You are always true.
You are our family glue.
Better me than you.
You are virtuous.
You sustain caregiving.
Without me you will be unable to make a living.
This misery is torturous.
37-40.
Some father’s favor a boy or girl.
I favor any birth on earth as equal.
Not my son, my daughter nor wife.
I will go in sacrifice.
41.
It is beyond me how death makes the wicked chuckle.
Progress feels impossible.
Condemned - my legs buckle.
I walk dead without a friend.
I fill with dread faced with the end.’
Notes
[1] Janamejaya is the last surviving member of the Kuru dynasty through Arjuna and Abhimanyu.
Vaishampayana narrates the Mahabharata to Janamejaya.
Echakra is the name of a village. The Pandavas escaped from an arson in Echakra.
Kunti is the mother of the Pandavas - Karna, Yudhishthira, Bhimasena, Arjuna, Nakula and Sahadeva - through six fathers. Actually Kunti is not the biological mother of Nakula or Sahadeva - she adopted them after their mother Madri entered the fire with Pandu.
Kshatriya means warrior.
[2] The five Pandava brothers are Yudhishthira, Bhimasena, Arjuna, Nakula and Sahadeva.
[18] Vaishyas are merchants and farmers.
Sabha is a holy assembly - like a church.
[19] First two lines cribbed from contemporary Nobel poet laureate lyrics.
[20] Artha is material wealth. Dharma is moral duty. Kama is pleasure.