Randamoozham - Bhima and the lady characters in his life..

Prologue: I recently finished reading Randaamoozham (The second turn) by the celebrated author, M.T.Vasudevan Nair. Narrated from the perspective of Bhîma, the book shatters many age-old myths that we have grown up hearing. Though MT hasn’t tampered with the story-line, he, as he himself said, has tried to understand the pregnant silences that Vyasa had left behind without explicit explanation. I have read the book four times in all, and it leaves me stunned to bits, every single time.

M.T.Vasudevan Nair has also penned the script for the national award winning ‘Oru Vadakkan Veeragatha’ which received both commercial success and critical acclaim. In that story too, MT glorified the character Chanthu, who, in Kerala folklore, is a most treacherous and despicable villain, who defies the very ethics of warfare with his cunning treachery. With MT’s unique treatment, myths were shattered and Chanthu was transformed to a chivalrous, tragic hero, with his own tragic flaws; his much maligned actions now presented in a hitherto unseen light. The effort was supplemented by a brilliant performance from Mammootty, who too won the national best actor award for his portrayal of Chanthu.

Similarly, Bhîma, the more ridiculed and unsung among the Pandavas, receives a heroic shade to his character in this book. It’s through his eyes that each character is presented. The characters are humanized a lot more; they become ordinary mortals, shedding the supernatural shades that are attached to them in the stories that we have grown up hearing.

I recently wondered why Randaamoozham too, couldn’t be made into a film. Such an enormous epic to be fitted into a two and half hour movie would take some planning. The casting, with each role requiring tremendous histrionic expertise, would also have to be spot on.

What I have tried to do here is to draw a sketch here some scenes of Bhima, with the main lady characters, their relationships with him being the common thread which binds the story together. This article is just intended to give the readers a feel of the whole theme; of the unique ambience which is created in the novel.

Draupadi: An extremely beautiful and strong willed heroine, whom Arjuna wins over at a Swayamvara. Though she is wife to all the five Pandavas, her first passion has always been Arjuna. We see this trait of her character through Bhima’s observations - whenever her eyes light up at the very mention of his name, one such scene being that of her first night with Bhima (The day when his turn, the Second Turn, begins).

Bhima looks on, ready for the first night of his turn, very modest decorations done at his abode, after Draupadi’s year-long honeymoon with Yudhishtira, the eldest of the Pandavas, has come to an end. That night, the Pandavas and Draupadi sit around the bonfire, as she listens wide-eyed to Arjuna, who incidentally has come home that evening after a brief hiatus. Later, at night, when Bhima moves close to her in bed, lust rippling through his veins, she dreamily mutters Arjuna’s name, lying sleepily by his side. Bhima, then gets up, goes out and makes his bed on bare ground and lies down, staring up at the star-lit sky. He would have none of her cold body tonight, Bhima decides, when her mind dreams about Arjuna, even while she is beside him in bed.

On yet another occasion, she mentions her desire to wear the Sougandhika flowers, famous for their heavenly perfume, in her hair. Though Bhima gets the flowers from a heavily guarded pond after a minor adventure, he gets caught and is kept captive by King Kubera. It’s only after the arrival of his brothers and Draupadi that Bhima is released. Though it is an occasion to be embarrassed, Bhima proudly hands out the flowers to Draupadi, but she tosses it away disdainfully and later, when they walk past, the Sougandhika flowers lie, soiled and crumpled on the ground (This is purely the author’s innovation), a beautiful symbol of rejected love.

Draupadi always looks up to Bhima as a protector and someone who would grant even her extreme desires. Bhima realizes after a rare romantic rendezvous with Draupadi, when she pleads him to go instead of Arjuna to fight King Jarasandha, a formidable opponent, in a wrestling bout, that the lure of romance was just a bait. To her, Bhima is always the man who loves her unconditionally, someone who could be emotionally swayed with the slightest gesture of love.

Her pledge to let her hair loose, till it becomes wet with Dusshasana’s blood is yet another indication of her trust in Bhima. It is a trust which borders on the attitude towards a devoted servant. Bhima, during the war, tears open Dusshasana’s chest, in an action unbecoming of a Khshatriya and returns to smear Draupadi’s hair with his blood. Could there be any more that a lover could do? Could there be a sweeter revenge? Yes, it had to be Bhima, when it came to satisfying Draupadi’s most unreasonable whims.

The whole relation is captured in a nutshell, in the final scene, during Swargarohana, when the Pandavas ascend the path to heaven. They walk, in the order of seniority, with Draupadi behind them. Then Bhima hears a rustle of clothes, a sigh and a faint thud behind. Draupadi has fallen by the wayside.

Then Yudhishtira says, “She has sinned, she has loved Arjuna the most amongst us, instead of seeing all her five husbands with the same eye. That’s why she has fallen. Do not turn back, do not fret, and keep walking. Erasing worldly memories is a prerequisite for attaining heaven.” All of the brothers obey him, not turning back to look at their beloved wife.

Now comes the author’s classic intervention, a detour from the original storyline, raising Bhima’s love to a feeling bordering on ultimate, selfless submission. Ultimate submission, they say, is the highest degree of love; which is why; in poems and songs the woman whom one loves is often compared to a Goddess.

Bhima stops, ignores his brother’s wise words, turns back, walks up to Draupadi, bends down next to her and cups her face in his palms. She looks up at him, smiles, turns her head away and breathes her last. Peacefully. In Bhima’s arms.

Hidimbi: First wife to Bhima, the sister of Hidimba who was a Kiratha (a primitive aboriginal tribe, with enormous physical strength, who inhabit the jungle) whom Bhima slays in a jungle duel. Dusky, voluptuous, tall and bold, Hidimbi brings with her, womanhood with all its wild, unbridled sensuality.

Her character is brief, but in the context of what is to unfold, assumes immense significance. Bhima’s first taste of a woman, like many other Khshatriyas, is a devdasi in their palace, but the encounter leaves him unmoved. He even wonders aloud whether the much celebrated Bhima cannot satisfy even a mere woman.

But when he meets Hidimbi in the jungle, gets to know her and subsequently makes love to her, he is aroused to a degree which he has never thought himself capable to be. Bhima wonders whether the existing definitions of a woman’s capabilities in bed wouldn’t be enough to describe the fire of passion that Hidimbi aroused within him. He later marries her and introduces her to his mother and brothers. He then sees a glint of shock in Kunthi’s eyes, a shock which he alone notices. (This scene, the shock in Kunti’s eyes, is also a detour from the original storyline, but in hindsight, is one of the scenes in the whole novel which is plotted with inimitable foresight.)

They live together for a few days, after which Bhima and Hidimbi part, when the Pandavas have to leave the jungle to a nearby village. She is pregnant with his child, Bhima’s first child, Khadolkacha who arrives years later as their savior during the Kurukshethra war. They part, with Bhima kissing Hidimbi’s forehead in farewell.

Years later, Bhima does come in search of her into the same forest in the pretext of a hunting trip, but never finds her. Though a Khshatriya by birth, Bhima’s first wife, his first orgasm, his first child has all been from the lowly Kiratha tribe. It is this attribute of his character that Hidimbi so beautifully symbolizes.

Kunthi: The mother to the Pandavas, she is often portrayed in stories as a weak woman, but here she comes across as a wise, shrewd and calculating lady. A frail, non-descript woman; she always takes Bhima by surprise with her quick thinking.

When Vidura, uncle to Pandavas, who is always much concerned about the welfare of the Pandavas, sends an encrypted message to them while they stay in a castle made for them by the Kauravas in the jungle, Kunthi is the one to decipher the message and sense that the castle is made of firewood and could be set fire in an instant. And later, when a Kiratha lady and her five sons come begging, on the night when the castle would be set fire to, while they plot their plans of escape, she amazes him again by welcoming the beggars in. Her untimely urge to serve the visitors with food and liquor irks her sons, but when they question her, she coolly quips, amazing Bhima to no end: “When they search for our bodies tomorrow, the charred bodies of this Kiratha lady and her five sons would mislead our enemies into thinking that we are dead. What can these visitors be, if not God’s gift in disguise?”

Later, when the Pandavas return home with Draupadi after Arjuna’s victorious Swayamvara, Yudhishtira shouts aloud to Kunthi who is inside the house. “Mother, see what bhiksha we have got today!”

She shouts from inside, without looking out, “Whatever the bhiksha may be, my children, you must share it among yourselves equally.”

Yudhishtira, who is always inclined towards dharma, suggests that they must not disobey their mother’s words, and hence Draupadi becomes destined to be the wife to all of them, from the eldest to the youngest, the turn changing with each year.

Later, Kunthi says to Bhima, who was vehemently of the opinion that Draupadi must belong to Arjuna and not to the five of them together: “I knew that the bhiksha was Draupadi. I saw lust in each eye that looked at her, even in the eyes of the youngest Sahadeva. My sons must never quarrel over a mere woman, hence my words.” Bhima struggles to look Kunthi in her eyes again during that night, wondering whether his mother could have spotted lust in his eyes too.

But the real bombshell comes after the Kurukshethra war, when Kunthi asks Yudhishtira to perform the last rites for Karna, who, she reveals, was her first son. Karna knew it, but the Pandavas hadn’t and Arjuna had killed him in the war. The Pandavas sink to the ground in despair when they hear the news, the most distraught being Arjuna, who had killed him using unfair means. Yudhishtira even curses womanhood as a whole on this occasion that they can never keep a secret to themselves again.

A visibly angry Bhima shouts at his mother, deriding her decision to keep Karna’s secret from them for so long. He recollects aloud his umpteen encounters with Karna, in each of which he had insulted Karna in public, by calling him Soothaputhra (Which means, son of a charioteer. It was a humble charioteer, Adhiratha, who raised Karna, after he was abandoned at birth by Kunthi. Karna has to hear this insult many a time in his life, at various critical junctures in his life, the most important one being Draupadi’s Swayamvara, when, on the verge of being successful, Karna was expelled from the Swayamvara because of his
parentage).

It is now, that MT pulls off another magnificent, stunning and the most important deviation from the epic’s original story-line:

Kunthi looks at Bhima and to his consternation, remarks, “Karna was a Soothaputhra indeed.” She continues coolly, “At sage Durvasa’s ashram, amongst all the hardships that I suffered there, it was a handsome Sootha (a charioteer) who showed me some care, some love. Karna was born to him.”

A stunned Bhima listens as she goes on, “Listen. Dharma is Vidura indeed. And Vidura is Yudhishtira”, thereby breaking the secret of Yudhishtira parentage too, which is attributed to Dharma, the God of Justice. When Bhima shouts in despair, “Then tell me! Who am I?”, her reply is similarly icy cold.

“I wanted my second son to be strong. Strong like an elephant. Then he came to me, from the deep forests. Like an unbridled, violent wind. A Kiratha with the strength of a thousand elephants. Bhima, you were born to him.”

To Bhima, who has grown up, muttering silent prayers to Vaayudeva (the God of Wind) who was said to be his father, by Kunthi herself and also by all the paean-singers who sang praises of the royal families; this was a shock which was too much to bear. His life-long arrogance at his physical strength, his confidence in Vaayudeva, who he has always believed would incessantly keep guarding over him, all becomes meaningless myths when faced with this cruel, humbling reality.

It is then that everything falls in place for the viewer. His first marriage with Hidimbi. The shock in Kunthi’s eyes when she first sees Hidimbi. Khadolkacha, his first child. His first hunting success, which unconventionally comes in the form of slaying a wild pig. His forays into the forest, which is a second home to him, unlike other Khshatriyas. His obsession with wrestling, considered to be a low-grade war form. His wild, animal instinct which comes to the fore when he tears open Dusshasana’s chest during war and even drinks his blood. Uncle Vidura’s obsessive attention towards the Pandavas. Everything. The legends that we have grown up hearing now lies astray, shattered into pieces.

Final thought: It is through these three women, that Bhima knows life. Every emotion that a man needs to know comes to him through them. Love. Romance. Despair. The layers of superhuman facets, attached to him and his fellow characters through age-old mythical tales peel off, gradually, during his interactions with them.

What we see in this adaptation of Mahabharata is not a legend that we have come to see many times on the small screen, but a group of beleaguered ordinary mortals, Bhima included, forced into helplessness by the cruel turns of fate.

There are a lot of other characters – the other Pandavas; Balandhara, his second wife; Visoka, the trusted charioteer; Karna, the wronged brother, Gandhari and Dhritharashtra, all of whom play more than significant roles in the story. Bhima comes across as a worthy central character, a fulcrum around which the whole tale can be woven. Maybe I could write a sequel to this article to elaborate on the other characters as well.

But the greatness of this adaptation by M.T is that it simplifies the Mahabharata. The characters and their actions are no longer arcane and mythical; their motives and secrets become clearer and more justified now, thanks to the unconventional genius of M.T. And this is the reason why, this adaptation could, and should, be made into a film. A film which would transform these characters into mere mortals, which would demystify the legends and which could alter the common man’s perspective of this magnificent epic. Maybe, for ever.


PS: Malayalees, who have not read the book yet, go get your copy of Randamoozham straightaway. Non-Malayalees, try to get the English translation of the book, titled ‘The second turn’ or shop for it online at:
http://www.amazon.com/Second-Turn-M-Vasudevan-Nair/dp/0333923243