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Who Is Bakasur? What Is The Meaning Of Bakasur? Who Killed Bakasur? What Is The Mythology Of Bakasur In Mahabharat And Krishna Lila?


    Who Is The Character Of Bakasura In Hindu Mythology?

    Hindu Pantheon Series by Kiran Atma


    Bakasur or Baka Asura is a fierce man-eating demon in the Mahabharata, the second of the two major Hindu epics. 

    • To save their lives, the villagers send Bakasur a daily sacrifice victim selected by lot, as well as a wagonload of food, which the demon consumes as well. 

    The brahmin who is housing the Pandavas (sons of Pandu), the five valiant brothers who are the epic's heroes, receives the lot one day. 

    • When Draupadi, one of the brothers' common wives, learns about the incident, she asks one of the brothers, Bhima, to bring the meal in the brahmin's place. 
    • Bhima pulls the cart up to the cave, entices Bakasur into combat by eating the food in front of him, and then slays him with a single powerful stroke.


    What Does The Slaying Of Bakasura Figuratively Represent?


    • Thus the slaying of Bakasura represents the victory of good over evil. 
    • Perhaps, also the end of Human sacrifice to the native deity now considered a demon. 
    • The liberation of the local population from the fear and torment of this demon.
    • The end of the practice of trying to appease the demon deity Bakasura.



    Who Sends Bakasura To Krishna?


    Kamsa sent Bakasura, Putana's brother, to murder Krishna. He changed into a bird and laid there on the street with his vicious jaws open. 

    The Gopalas were in a state of panic. But Krishna left his friends behind and entered the bird's cave-like jaws. 

    The Gopalas shouted out in terror and anguish as the Asura shut his mouth. 

    However, Sri Krishna kept spinning in Baka's stomach, forcing him to spit Krishna out. He passed out and vomited blood with Krishna. 



    BAKA I - How Does Bhima, The Pandava, Kill Bakasura? 


    The Pandavas traveled to the settlement of Ekacakra on the banks of the river Ganga after fleeing the trap of Arakkilla (lac-house) by a covert tunnel, where they lodged at a brahmin's home. 

    The peasants there were being terrorized by a monster named Baka. He used to openly enter the community and drag people away for his meal. 

    No one was able to live in peace as a result, so they all banded together and made the decision to deliver one man and lots of other food to the devil in this cave every day. 

    Days passed in this manner, and then one day the brahmin who was providing refuge for the Pandavas received his turn. 

    Along with his wife, that brahmin had a son and a daughter. The question of who should visit the demon arose. 

    Although the father wanted to travel, his wife did not, and vice versa. 

    When the youngsters started to sob, Kunti, the mother of the Pandavas, went to investigate and discovered the family's terrible tale. 

    She went to Bhima right away and told him about the issue before the Brahmans. 

    As soon as possible, Bhima offered to go see the demon, intending to slay the man-eater and put a stop to his crimes. 

    Bhima set off for the demon with a cartload of rice and curry in tow. Bhima purposefully arrived at the demon's location extremely late. 

    Baka furiously rolled his eyes at the sight of the tardy visitor. However, Bhima ignored him and sat down in front of the demon to begin eating the rice and curries. 

    Furious, Baka rushed towards Bhima, but Bhima resisted, and a fight occurred in which Baka was murdered and he died as a mountain's head was falling. 

    (Chapters 157–164, Mahabharata. Adi Parva) 



    BAKA II - How Does Lord Krishna Kill Bakasura? 


    When they were still small boys, Sri Krishna and Balarama were playing in Ambadi (Gokula) on the banks of the Yamuna when Baka, the demon sent by Kamsa, appeared to them as a large, terrifying-appearing stork. 

    The stork quickly opened its vicious beaks and sucked Krishna whole. 

    However, the bird's throat was burned by Krishna's touch, and after throwing up Krishna, the bird passed away.



    Bakasura Illustrated In Hindu Temple Art.


    We find several remarkable illustrations of Bakasura in stone carvings at Hindu temples. 

    There are also ancient ash mounds that have been unearthed that are attributed to the ritual burial and cremation grounds of this demon among others. 



    A stunning sculpture of Bakasura may be seen on the temple vehicle at Orathanadu. 

    As in the narrative described in the Bhagavata Puranam, Krishna is supposed to have killed the demon who was masquerading as a crane by removing the bird's mandibles.

    The Lord is little in height, but his tummy is large. The bird and Krishna stand in stark contrast to highlight the extent of evil might that was vanquished by a celestial apparition of Vishnu

    The coiffure and large belly of Krishna serve as visual cues that she is speaking in the customary Nayak vernacular. 

    Figures of supernatural and secular personages of the male class that emerge with large bellies are almost a staple of Nayak art. 

    Similar decorations may be seen on the vehicle housing the Sarangapanisvami temple in Kumbakonam. 

    If connected with an adult, a huge tummy should not be misinterpreted, but why should a youngster be like that? 

    Are we to infer that the iconographic image has an aristocratic flavor? which early Indian art often follows.



    Frequently Asked Questions:


    How did Krishna kill Bakasura?

    The gopas (cowherds) of Brindavan were enjoying a drink at a tank when Bakasura, a demon sent by Kamsa to slay Krishna, abruptly interrupted them. The deity is swiftly compelled to come out of the demon's stomach by the extreme heat inside. Then Krishna seizes Bakasura's beak and snaps it in half.


    What Bakasura means?

    Bakasura is a symbol for the anartha of hypocrisy, deceit, and dishonest behavior.


    Is Bakasura a real God or Deity?

    According to local tradition, Bakasura formerly held sway over the country. While killing those beyond his realm, he safeguarded his citizens. Despite the fact that he had a reputation as a monster, his followers revered him as their god, and this temple was constructed in his honor.


    When was Bakasura killed?

    In order to prevent Krishna from killing the king and fulfilling a prophesy about the man's doom, he was sent by him to kill Krishna in the guise of a massive crane. Krishna then pressed Bakasura's beak till it broke like a twig, resulting in Bakasura's death.


    Who tried to kill Krishna by feeding milk?

    The female demon Putana is widely known for trying to feed the baby Krishna milk that was poisoned; she was, however, swallowed to death by the deity.


    Who defeated Bakasura?

    After killing the cannibal, Bhima will return. Please ask the Brahmin to make sure that nobody in this town finds out about it, however. With the food cart in tow, Bhima headed into the jungle. When Bhima arrived at Bakasura's residence, he started eating the meal and spoke to the demon by name.


    How many Bakasura are there?

    Two bakasur figures appeared; one was dispatched by Kans to murder his KAAL (death) krishna, while the other was slain by the latter.


    ~ Kiran Atma

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    References And Further Reading:


    Nagaraju, P., 2016. A Scenographic study in Draupadi's festival. Chitrolekha International Magazine on Art & Design6(1).

    Zaweed, M.S., 2008, January. WALL PAINTINGS AT ORCHHA. In Proceedings of the Indian History Congress (Vol. 69, pp. 1076-1082). Indian History Congress.

    Guha, A., 2012. Krishnalila in Terracotta Temples of Bengal. Temples of Bengal26.

    Prabhupada, S., 1983. His divine grace. The Bhagavad-Gita as it is. Los Angeles: The Bhaktivedanta Book Trust.(First published in 1968).

    Hawley, John Stratton. “Scenes from the Childhood of Kṛṣṇa on the Kailāsanātha Temple, Ellora.” Archives of Asian Art 34 (1981): 74–90. http://www.jstor.org/stable/20111118.

    Hawley, John Stratton. “Krishna and the Birds.” Ars Orientalis 17 (1987): 137–61. http://www.jstor.org/stable/4629359.

    Paddayya, K. “THE ASHMOUNDS OF SOUTH INDIA : FRESH EVIDENCE AND POSSIBLE IMPLICATIONS.” Bulletin of the Deccan College Research Institute 51/52 (1991): 573–626. http://www.jstor.org/stable/42930442.

    Kothari, Sunil. “The Use of Masks in Indian Dances and Dance-Dramas.” The World of Music 22, no. 1 (1980): 89–106. http://www.jstor.org/stable/43560654.

    Tyagi, A.K. “THE LEGENDS OF KRISHNA: IN THE LIGHT OF ‘RAJASUYA’ SACRIFICE OF YUDHISHTHIRA.” Proceedings of the Indian History Congress 70 (2009): 171–84. http://www.jstor.org/stable/44147667.

    Ferro-Luzzi, Gabriella Eichinger. “HINDU MYTHOLOGY IN TAMIL FIGURATIVE SPEECH.” Rivista Degli Studi Orientali 68, no. 1/2 (1994): 109–32. http://www.jstor.org/stable/41880802.