As the second of the five Pandava brothers, Bhima was born to Kunti—the wife of King Pandu—through the blessings of Vayu, the wind god, which bestowed upon him superhuman strength from birth.

From childhood, where he was rescued by the Nagas (divine serpents) after being poisoned, to his victories over formidable foes like Bakasura, Hidimba, and Jarasandha, Bhima's adventures are integral to the Mahabharata’s storyline.

His raw, earthy nature is reflected in the brutal slaying of his enemies, his immense appetite and his marriage with Hidimbi, a rakshasi (a demoness), who bore him a son, Ghatotkacha, a powerful warrior who would later play a significant role in the Kurukshetra War.

Bhima's fierce devotion to Draupadi was also evident when he killed Kichaka, who had molested her during the Pandavas' year in disguise at the court of King Virata.

[1] The word Bhīma in Sanskrit means "terrifying," "formidable," or "fearsome," describing someone who inspires awe or fear through their sheer strength or power.

According to the epic, Kunti invoked the wind god, Vayu, using a mantra provided by the sage Durvasa, resulting in Bhima's birth.

Another major scheme involved sending the Pandavas, along with Kunti, to Varanavata, where they were placed in a palace made of lac, known as Lakshagraha, with the intention of burning them alive.

However, the Pandavas, forewarned by their uncle Vidura, managed to escape through a secret tunnel they had prepared, marking the beginning of their period of concealment to avoid further problems from the Kauravas.

[3][1] Draupadi was the daughter of King Drupada of Panchala, who held a svayamvara, an ancient ceremony in which a princess could choose her husband from among assembled suitors.

[10] Jarasandha, ruler of the Magadha empire and an enemy of the Pandavas' main ally Krishna, posed a significant obstacle to Yudhishthira when the latter sought to perform the Rajasuya Yajna.

Seeking guidance, Bhima looked toward Krishna, who symbolically picked up a twig, split it into two halves, and threw the pieces in opposite directions.

Seeking to usurp the Pandavas' power and wealth, Duryodhana, with the counsel of his maternal uncle Shakuni, invited Yudhishthira to a game of dice.

Bhima also swore to avenge Draupadi's humiliation by drinking the blood of Dushasana, who had forcibly dragged her by her hair and attempted to disrobe her in the Kauravas' assembly.

[19][20] During their twelve-year exile in the forest following their loss in the game of dice, the Pandavas encountered numerous adversities and engaged in various significant events.

Following this encounter, Bhima ventured into the forest, overcame the Rakshasas known as Krodhavasas guarding it, and successfully collected the flowers, which he later presented to Draupadi.

[3] In another minor incident in the epic, Jatasura, a rakshasa disguised as a Brahmin abducted Yudhishthira, Draupadi and the twin brothers, Nakula, and Sahadeva during their stay at Badarikashrama.

When Duryodhana sent Uluka with a message to the Pandavas, Bhima responded with an insulting reply, rejecting any form of submission or negotiation (Udyoga Parva, Chapter 163).

He decimated the division, causing a significant number of casualties and resulting in what was described as rivers of blood flowing on the battlefield (Chapter 54, Verse 103).

Bhima's continued offensive efforts led to the killing of ten Maharathis (great chariot warriors) of the Kaurava army in a single battle (Chapter 113).

Following this battle, he killed a group of warriors, including Kundabhedi, Sushena, Dirghalochana, Vrindaraka, Abhaya, Raudrakarma, Durvimocana, Vinda, Anuvinda, Suvarma, and Sudarshana (Chapter 127, Verse 60).

He targeted the sons of Dhritarashtra, killing eleven more of them: Durmarshana, Shrutanta, Jaitra, Bhuribala, Ravi, Jayatsena, Sujata, Durvisha, Durvimocana, Duspradharsha, and Shrutavarma (Chapter 27, Verse 49).

Later, Bhima apologised to Gandhari, the mother of the Kauravas (Stri Parva, Chapter 15), and Dhritarashtra, who attempted to kill him by crushing him in a bear hug.

During this period, Babhruvahana, a son of Arjuna, visited Bhima, who sent him back with gifts of money and food grains (Ashvamedha Parva, Chapter 88, Verse 6).

Bhima initially opposed Dhritarashtra's request for funds to perform riyuals for those who had died in the war, but agreed after persuasions from Dhritarashta and Yudhishthira (Ashramavasika Parva, Chapter 11, Verse 7).

His character refrains from using refined speech or showing subservience, except in special circumstances, such as when he becomes a sage in the "Bhima Suci" play or during his meeting with Dewaruci.

Various tales recount his adventures, including his encounters with giants, his quest for divine knowledge, and his key role in the Mahabharata epic, particularly in the Baratayuda (the Javanese version of the Kurukshetra War).

[44] In the Javanese and Balinese wayang tradition, Bhima (also known as Werkudara) is a prominent and revered character, representing strength, courage, and an unwavering sense of righteousness.

The wayang (shadow puppet theater) performances have transformed the story of Bhima into a narrative deeply infused with spiritual and moral themes, often differing from the classical Indian Mahabharata.

[45][42] The wayang performances often extend Bhima's role beyond the original Indian epic, incorporating elements of local folklore, myth, and cultural values.

The wayang version of Bhima is deeply ingrained in Indonesian culture, serving as a moral guide and a heroic figure whose stories resonate with audiences across generations.