rule


 

 

Canto 10

Krishna Hoite

 

 

Chapter 72: Jarâsandha Killed by Bhîma and the Kings Freed

(1-2) S'rî S'uka said: 'Once seated in his court surrounded by the sages, the nobles, the popular personalities, the business men and his brothers, addressed Yudhishthhira Krishna in the midst of all the âcâryas, the family, the elders, his blood relatives, in-laws and friends listening, and said he the following. (3) S'rî Yudhishthhira said: 'O Govinda, I wish to honor the manifold glory of You with the purifying king of all fire sacrifices named Râjasûya; please allow us that to perform o Master. (4) They who constantly in full service meditate upon and glorify Your slippers, which cause the destruction of all things inauspicious, are purified; they, and not other persons, o You whose Navel is like a Lotus, manage to put an end to a material existence or obtain, if they desire something, that what they long for. (5) Therefore o God of Gods, let the populace see the power in this world of serving the lotus feet; please show, o All-powerful one, the status of those Kurus and Sriñjayas who worship You like this, relative to the status of those who do not worship. (6) In Your mind of Absolute Truth can there be no difference between what is Your own and what is of others, for You are the Soul of All Beings who equal in Your vision experience within Yourself the happiness. To those who properly serve You are You like the desire tree granting the desired results in accordance with the service delivered - in this [catering to desires of You] there is no contradiction.'

(7) The Supreme Lord said: 'There is nothing wrong with your plan o King, following it will all the world witness your auspicious fame, o tormentor of the enemies! (8) For the sages, the forefathers, the gods and the friends also, o master of Us, as well as for all living beings is this king of sacrifices [the literal meaning of Râjasûja] desirable. (9) Bringing the earth under control, conquering all the kings and collecting all the necessities, [you must next] perform the great sacrifice. (10) These brothers of yours o King, were born as individual parts of the demigods who rule the worlds [see family-tree], and I, unconquerable for those who are not in control of themselves, am won by you who are self-controlled. (11) No person, not even a demigod - not mentioning an earthly ruler -, can by his strength, beauty, fame or might subdue in this world someone who is dedicated to Me.'

(12) S'rî S'uka said: 'With a face blossoming like a lotus, pleased to hear the song [the Gîtâ] of the Supreme Lord, engaged he, invigorated by the potency of Vishnu, his brothers in the conquest of all the directions. (13) Sahadeva with the Sriñjayas he sent to the south, Nakula with the Matsyas in the western direction, Arjuna with the Kekayas to the north and Bhîma with the Madrakas to the east. (14) They, the heroes, with their personal strength subduing many kings brought from everywhere an abundance of riches to him of whom, intent upon performing the sacrifice, the enemy wasn't born, o King. (15) The king pondering over the news that Jarâsandha was not defeated, was by the Original Person of the Lord enlightened on the means which thereto had been mentioned by Uddhava [in 10.71: 2-10]. (16) And so went Bhîmasena, Arjuna and Krishna disguised as brahmins together to Girivraja, my dear, where the son of Brihadratha [Jarâsandha] resided. (17) Going to his residence at the hour appointed for receiving uninvited guests begged the nobles, appearing as brahmins, with the religious householder who was of respect for brahmins: (18) 'O King, know us to be guests who in their need have arrived from afar; wishing you all the best, please grant us all that we desire. (19) What would for a person of patience be intolerable, what would for the impious all be impossible, what wouldn't be donated by the generous, and who would exclude those who are equal in their vision? (20) He indeed is contemptible and pitiable who, very well being able, with the temporary existence of his body fails to acquire the lasting fame as sung by the saintly. (21) Many like Haris'candra, Rantideva, Uñchavritti Mudgala, S'ibi, Bali, and the legendary hunter and pigeon [see*], attained the permanent by departing from the impermanent.'

(22) S'rî S'uka said: 'However, from their voices, their physical stature and the marks of bowstrings on their arms even, recognized he [Jarâsandha] them as nobles, as members of the family he had seen before. (23) [he thought:] 'These relatives of the royal class wearing the insignia of brahmins I should give whatever they ask for, even something as difficult to forsake as my own body. (24-25) Isn't it known of Bali that his glories spread wide in all directions because of his spotless rule of state, even though he was brought down by Lord Vishnu [Vâmana] who, in the guise of a brahmin appearing as a twiceborn one of Vishnu, wanted to take away Indra's opulence? Knowingly gave he away the entire earth, despite the advise against the daitya king [Bali] received [from his guru, see 8.19]. (26) What use at all is it for a fallen kshatriya to be alive but with his perishable body not to endeavor for the benefit, the greater glory, of the brahmins?' (27) Thus being a broad-minded person said he to Krishna, Arjuna and Vrikodara ['wolf-belly' or Bhîma]: 'O men of learning, ask me whatever you want, I'll even give my own head to you!'

(28) The Supreme Lord said: 'Please o high and mighty King, accept the challenge to give us battle in a one-to-one fight; we, members of the royalty, came here wishing a fight and don't want anything else. (29) That one is Bhîma the son of Prithâ and this other one is Arjuna in person and I, I am Krishna their maternal cousin, your enemy as you know [see 10.50].'

(30) Thus being invited had the king of Magadha to laugh out loud and said he contemptuously: 'In that case, I'll give you battle, you fools! (31) But I won't fight with You. Cowardly, You lacked in strength in battle when You abandoned Your own city Mathurâ to leave for a safe place in the ocean. (32) As for this one, Arjuna, he, not old enough nor very strong, is no match for me and shouldn't be the contender; Bhîma is the one equal in strength to me.'

(33) Thus having spoken gave he Bhîma a large club and went he outside the city, himself taking another one. (34) Then, engaged in the fighting area, stroke the two heroes each other with their lightning-bolt like clubs. The fight drove them to mad fury. (35) Skillfully circling left and right appeared the two thus moving around in the fight, as splendidly as a couple of actors on a stage. (36) When they swung their clubs against each other gave that a sound resembling a crash of lightning, o King, or the clattering of the tusks of elephants. (37) Infuriated vigorously fighting like a couple of elephants were the clubs that with the rapid force of their arms powerfully were swung against each other's shoulders, hips, feet, hands, thighs and collarbones, in the contact smashed to pieces like some arka branches. (38) With their clubs thus ruined pummeled the two great heroes among men angrily each other with their fists iron to the touch. The slapping of their hands sounded like elephants crashing into each other or as harsh claps of thunder. (39) With the two thus striking, equally trained, strong and of endurance as they were, remained the fight undecided and continued it unabated, o King. [**] (40) Knowing of the birth and death of the enemy and how he was brought to life by Jarâ [see 9.22: 8 and ***], empowered Krishna the son of Prithâ with His own power of thought. (41) Having determined the means to kill their enemy showed He whose Vision is Infallible it to Bhîma by tearing apart a twig as a sign. (42) Understanding that seized the immensely strong Bhîma, the best of fighters, his enemy by the feet and threw he him to the ground. (43) Standing with his foot on top of one leg took he with both hands hold of the other one and tore he, like a great elephant with the branch of a tree, him apart from the anus upward. (44) The king's subjects then saw him separated in two pieces with each one leg, thigh, testicle, hip, backside, shoulder, arm, eye, eyebrow and ear. (45) With the lord of Magadha being killed arose a great cry of lamentation, while Arjuna and Acyuta both congratulated Bhîma as they embraced him. (46) The Unfathomable One Supreme Lord and Sustainer of All Living Beings crowned his son Sahadeva to be the lord and master of the Magadhas and next freed the kings who were imprisoned by the king of Magadha.'

 

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Second edition, loaded November 17 2008

 

 

 

 

Previous Aadhar edition and Vedabase links:

 

Text 1-2

S'rî S'uka said: 'Once seated in his court surrounded by the sages, the nobles, the popular personalities, the business men and his brothers, addressed Yudhishthhira Krishna in the midst of all the âcâryas, the family, the elders, his blood relatives, in-laws and friends listening, and said he the following.

S'rî S'uka said: 'Once seated in his court surrounded by the sages, the nobles, the popular personalities, the business men and his brothers, took Yudhishthhira the word, with all the âcâryas, the family, the elders, his blood relatives, in-laws and friends that way listening, saying the following: (Vedabase)

 

Text 3

S'rî Yudhishthhira said: 'O Govinda, I wish to honor the manifold glory of You with the purifying king of all fire sacrifices named Râjasûya; please allow us that to perform o Master.

S'rî Yudhishthhira said: 'O Govinda, I wish to honor the manifold glory of You with the purifying king of all fire sacrifices named râjasûya; please allow us that to happen o Master. (Vedabase)

 

Text 4

They who constantly in full service meditate upon and glorify Your slippers, which cause the destruction of all things inauspicious, are purified; they, and not other persons, o You whose Navel is like a Lotus, manage to put an end to a material existence or obtain, if they desire something, that what they long for.

They who constantly in full service meditate upon and glorify Your slippers, which cause the destruction of all things inauspicious, are purified; they, and not other persons, o You whose Navel is like a Lotus, obtain the cessation of a material existence or obtain, in case they cherish wishes, the objects of their desire. (Vedabase)

  

Text 5

Therefore o God of Gods, let the populace see the power in this world of serving the lotus feet; please show, o All-powerful one, the status of those Kurus and Sriñjayas who worship You like this, relative to the status of those who do not worship.

Therefore o God of Gods, let the populace see the power in this world of service to the lotus feet; please show, o All-powerful one, the status of those Kurus and Sriñjayas who worship You like this, relative to the status of those who do not worship. (Vedabase)

 

Text 6

In Your mind of Absolute Truth can there be no difference between what is Your own and what is of others, for You are the Soul of All Beings who equal in Your vision experience within Yourself the happiness. To those who properly serve You are You like the desire tree granting the desired results in accordance with the service delivered - in this [catering to desires of You] there is no contradiction.

In Your mind of Absolute Truth can there be no difference of what's Your own and what is of others as You are the Soul of All Beings, equal in Your vision experiencing within Yourself the happiness; for those who properly serve are You like the desire tree granting the desired results in accordance with the service - in this [answering to desires of Yours] there is no contradiction.' (Vedabase)

 

Text 7

The Supreme Lord said: 'There is nothing wrong with your plan o King, following it will all the world witness your auspicious fame, o tormentor of the enemies!

The Supreme Lord said: 'This you have decided perfectly o King, by this will all the world witness your auspicious fame, o tormentor of the enemies! (Vedabase)

 

Text 8

For the sages, the forefathers, the gods and the friends also, o master of Us, as well as for all living beings is this king of sacrifices [the literal meaning of Râjasûja] desirable.

For the sages, the forefathers, the gods and the friends also, o master of Us, as well as for all living beings is this king of sacrifices [the literal meaning of râjasûja] desirable. (Vedabase)

   

Text 9

Bringing the earth under control, conquering all the kings and collecting all the necessities, [you must next] perform the great sacrifice.

Bringing the earth under control, conquering all the kings and collecting all the necessities, [you must thereafter] execute the great sacrifice. (Vedabase)

     

Text 10

These brothers of yours o King, were born as individual parts of the demigods who rule the worlds [see family-tree], and I, unconquerable for those who are not in control of themselves, am won by you who are self-controlled.

These brothers of yours, o King, were born as individual parts of the demigods ruling the worlds [see family-tree], and I , unconquerable to those not in control with themselves, am won by you being self-controlled. (Vedabase)

   

Text 11

No person, not even a demigod - not mentioning an earthly ruler -, can by his strength, beauty, fame or might subdue in this world someone who is dedicated to Me.'

No person, not even a demigod or what to say of a earthly ruler, can by his strength, beauty, fame or might overcome in this world one who is dedicated to Me.' (Vedabase)

  

Text 12

S'rî S'uka said: 'With a face blossoming like a lotus, pleased to hear the song [the Gîtâ] of the Supreme Lord, engaged he, invigorated by the potency of Vishnu, his brothers in the conquest of all the directions.

S'rî S'uka said: 'With a face blossoming like a lotus, pleased to hear the song [the Gîtâ] of the Supreme Lord, engaged he, invigorated with the potency of Vishnu, his brothers in the conquest of all the directions. (Vedabase)

 

Text 13

Sahadeva with the Sriñjayas he sent to the south, Nakula with the Matsyas in the western direction, Arjuna with the Kekayas to the north and Bhîma with the Madrakas to the east.

Sahadeva with the Sriñjayas he sent to the south, Nakula with the Matsyas in the western direction, Arjuna with the Kekayas to the north and Bhîma with the Madrakas to the east. (Vedabase)

 

Text 14

They, the heroes, with their personal strength subduing many kings brought from everywhere an abundance of riches to him of whom, intent upon performing the sacrifice, the enemy wasn't born, o King.

They, the heroes, with their personal strength subduing many kings brought from everywhere an abundance of riches to him of whom, intent on performing the sacrifice, the enemy wasn't born, o King. (Vedabase)

 

Text 15

The king pondering over the news that Jarâsandha was not defeated, was by the Original Person of the Lord enlightened on the means which thereto had been mentioned by Uddhava [in 10.71: 2-10].

The king pondering over the news that Jarâsandha was not defeated, was by the Original Person of the Lord enlightened on the means which thereto had been mentioned by Uddhava [in 10.71: 2-10]. (Vedabase)

     

Text 16

And so went Bhîmasena, Arjuna and Krishna disguised as brahmins together to Girivraja, my dear, where the son of Brihadratha [Jarâsandha] resided.

And so went Bhîmasena, Arjuna and Krishna wearing the guises of brahmins all three to Girivraja, my dear, where the son of Brihadratha [Jarâsandha] resided. (Vedabase)

 

Text 17

Going to his residence at the hour appointed for receiving uninvited guests begged the nobles, appearing as brahmins, with the religious householder who was of respect for brahmins:

At the hour appointed for the uninvited going to his residence begged the nobles, appearing as brahmins, with the religious householder who was of respect for brahmins: (Vedabase)

 

Text 18

'O King, know us to be guests who in their need have arrived from afar; wishing you all the best, please grant us all that we desire.

'O King, know, guests in need have arrived that came from afar; wishing you all the best, please grant us all that we desire. (Vedabase)

  

Text 19

What would for a person of patience be intolerable, what would for the impious all be impossible, what wouldn't be donated by the generous, and who would exclude those who are equal in their vision?

What would for the patient one be intolerable, what all is for the impious impossible to do, what not can the generous donate, who would leave out those equal of vision? (Vedabase)

 

Text 20

He indeed is contemptible and pitiable who, very well being able, with the temporary existence of his body fails to acquire the lasting fame as sung by the saintly.

He indeed is contemptible and pitiable who, for himself being capable, with the temporary body does not acquire the lasting fame as sung by the saintly. (Vedabase)

 

Text 21

Many like Haris'candra, Rantideva, Uñchavritti Mudgala, S'ibi, Bali, and the legendary hunter and pigeon [see*], attained the permanent by departing from the impermanent.'

Many like Haris'candra, Rantideva, Uñchavritti Mudgala, S'ibi, Bali, and the legendary hunter and pigeon [see*] indeed, went from the impermanent to the permanent.' (Vedabase)

  

 Text 22

S'rî S'uka said: 'However, from their voices, their physical stature and the marks of bowstrings on their arms even, recognized he [Jarâsandha] them as nobles, as members of the family he had seen before.

S'rî S'uka said: 'However from their voices, their physical stature and the marks of bowstrings on their arms even, he recognized them as nobles, as members of the family he had seen before: (Vedabase)

 

 Text 23

[he thought:] 'These relatives of the royal class wearing the insignia of brahmins I should give whatever they ask for, even something as difficult to forsake as my own body.

[he thought:] 'These relatives of the royal class wearing the insignia of brahmins I should give whatever they ask for; even my own body so difficult to forsake. (Vedabase)

   

Text 24-25

Isn't it known of Bali that his glories spread wide in all directions because of his spotless rule of state, even though he was brought down by Lord Vishnu [Vâmana] who, in the guise of a brahmin appearing as a twiceborn one of Vishnu, wanted to take away Indra's opulence? Knowingly gave he away the entire earth, despite the advise against the daitya king [Bali] received [from his guru, see 8.19].

Is it not heard of Bali that the glories spread wide in all directions from the spotless of his position of rule, even though he was brought down by Lord Vishnu [Vâmana] who, in the guise of a brahmin appearing as a twiceborn one of Vishnu, wanted to take away Indra's opulence. Though aware of it gave he away the whole earth, even though the daitya king [Bali] had been denied that [by his guru, see 8.19]. (Vedabase)

 

 Text 26

What use at all is it for a fallen kshatriya to be alive but with his perishable body not to endeavor for the benefit, the greater glory, of the brahmins?'

What use at all is it for a fallen kshatriya to live, by his perishable body not endeavoring for the benefit, the greater glory, of the brahmins? (Vedabase)

 

 Text 27

Thus being a broad-minded person said he to Krishna, Arjuna and Vrikodara ['wolf-belly' or Bhîma]: 'O men of learning, ask me whatever you want, I'll even give my own head to you!'

Thus broad minded he said to Krishna, Arjuna and Vrikodara ['wolf-belly' or Bhîma]: 'O men of learning, ask me whatever you want, I'll even give my own head to you!' (Vedabase)

 

 Text 28

The Supreme Lord said: 'Please o high and mighty King, accept the challenge to give us battle in a one-to-one fight; we, members of the royalty, came here wishing a fight and don't want anything else.

The Supreme Lord said: 'Please High King, give us battle in a one-to-one fight if you like; we, members of the royalty, have come here wishing a fight and don't want anything else. (Vedabase)

 

 Text 29

That one is Bhîma the son of Prithâ and this other one is Arjuna in person and I, I am Krishna their maternal cousin, your enemy as you know [see 10.50].'

That one is Bhîma the son of Prithâ and this other one indeed is Arjuna and I, I am Krishna their maternal cousin, your enemy you must know [see 10.50].' (Vedabase)

 

 Text 30

Thus being invited had the king of Magadha to laugh out loud and said he contemptuously: 'In that case, I'll give you battle, you fools!

Thus invited had the king of Magadha to laugh out loud indeed and said he contemptuously: 'In that case, I'll give you battle, you fools! (Vedabase)

 

 Text 31

But I won't fight with You. Cowardly, You lacked in strength in battle when You abandoned Your own city Mathurâ to leave for a safe place in the ocean.

But I won't fight with You, who cowardly, falling short in strength in the battle, abandoned Your own city Mathurâ leaving for a safe place in the ocean. (Vedabase)

 

 Text 32

As for this one, Arjuna, he, not old enough nor very strong, is no match for me and shouldn't be the contender; Bhîma is the one equal in strength to me.'

As for this one, Arjuna, he, not as old nor very strong either, is no match for me and shouldn't be the contender; Bhîma is the one equal in strength to me.' (Vedabase)

 

 Text 33

Thus having spoken gave he Bhîma a large club and went he outside the city, himself taking another one.

Saying this gave he Bhîma a large club and went he, himself taking another one, outside of the city. (Vedabase)

 

 Text 34

Then, engaged in the fighting area, stroke the two heroes each other with their lightning-bolt like clubs. The fight drove them to mad fury.

Then, engaged in the fighting area, stroke the two heroes each other with their lighting-bolt like clubs, by the fight driven to mad fury. (Vedabase)

 

Text 35

Skillfully circling left and right appeared the two thus moving around in the fight, as splendidly as a couple of actors on a stage.

Skillfully circling left and right appeared the two, moving around in the fight, splendidly like actors on a stage. (Vedabase)

 

Text 36

When they swung their clubs against each other gave that a sound resembling a crash of lightning, o King, or the clattering of the tusks of elephants.

Next swung they their clubs, in collision with a sound resembling the crash of lightning, o King, clattering like the tusks of elephants. (Vedabase)

 

Text 37

Infuriated vigorously fighting like a couple of elephants were the clubs that with the rapid force of their arms powerfully were swung against each other's shoulders, hips, feet, hands, thighs and collarbones, in the contact smashed to pieces like some arka branches.

Infuriated vigorously fighting like a pair of elephants got, with the rapid force of their arms powerfully swinging them against one another's shoulders, hips, feet, hands, thighs and collarbones, the maces in the contact crushed like they were some arka branches. (Vedabase)

 

Text 38

With their clubs thus ruined pummeled the two great heroes among men angrily each other with their fists iron to the touch. The slapping of their hands sounded like elephants crashing into each other or as harsh claps of thunder.

With their clubs thus ruined pummeled the two great heroes among man angry each other with their fists iron to the touch, to which, with them two striking elephants, the sound raised by the slapping of their hands grew as harsh as claps of thunder. (Vedabase)

 

Text 39

With the two thus striking, equally trained, strong and of endurance as they were, remained the fight undecided and continued it unabated, o King. [**]

With the two, equally trained and strong in stamina, thus striking was the fight undecided en continued it unabated, o King. [**] (Vedabase)

 

Text 40

Knowing of the birth and death of the enemy and how he was brought to life by Jarâ [see 9.22: 8 and ***], empowered Krishna the son of Prithâ with His own power of thought.

Knowing of the birth and death of the enemy and how he was brought to life by Jarâ [see 9.22: 8 and ***], empowered Krishna the son of Prithâ with His own power of thought. (Vedabase)

 

Text 41

Having determined the means to kill their enemy showed He whose Vision is Infallible it to Bhîma by tearing apart a twig as a sign.

Having determined the means to kill their enemy showed He whose Vision is Infallible it to Bhîma by tearing apart a twig as a sign. (Vedabase)

 

Text 42

Understanding that seized the immensely strong Bhîma, the best of fighters, his enemy by the feet and threw he him to the ground.

Understanding that seized the immensely strong Bhîma, the best of fighters, his enemy by the feet and made he him fall to the ground. (Vedabase)

 

Text 43

Standing with his foot on top of one leg took he with both hands hold of the other one and tore he, like a great elephant with the branch of a tree, him apart from the anus upward.

Standing with his foot on top of one leg took he with both hands hold of the other and tore he, as a great elephant does with a tree branch, him apart from the anus upward. (Vedabase)

 

Text 44

The king's subjects then saw him separated in two pieces with each one leg, thigh, testicle, hip, backside, shoulder, arm, eye, eyebrow and ear.

The king's subjects saw two pieces with each one leg, thigh, testicle, hip, backside, shoulder, arm, eye, eyebrow and ear. (Vedabase)

 

Text 45

With the lord of Magadha being killed arose a great cry of lamentation, while Arjuna and Acyuta both congratulated Bhîma as they embraced him.

A great cry of lamentation arose with the lord of Magadha being killed, while Arjuna and Acyuta both in congratulation embraced Bhîma. (Vedabase)

 

Text 46

The Unfathomable One Supreme Lord and Sustainer of All Living Beings crowned his son Sahadeva to be the lord and master of the Magadhas and next freed the kings who were imprisoned by the king of Magadha.'

By the Unfathomable One Supreme Lord and Sustainer of All Living Beings was his son Sahadeva correlated as the lord and master of the Magadhas and were the kings imprisoned by the king of Magadha released. (Vedabase)

 

* The story goes that the pigeon and his mate gave their own flesh to a hunter to prove their hospitality, and thus they were taken to heaven in a celestial airplane. When the hunter understood their situation in the mode of goodness, he also became renounced, gave up hunting and went off to perform severe austerities. Because he was freed of all sins, was he, after his body burned to death in a forest fire, elevated to heaven.  

** Some âcâryas include the following two verses in the text of this chapter, and S'rîla Prabhupâda has also translated them in 'Krishna':

evam tayor mahâ-râja
yudhyatoh sapta-vims'atih
dinâni niragams tatra
suhrid-van nis'i tishthhatoh

ekadâ mâtuleyam vai
prâha râjan vrikodarah
na s'akto 'ham jarâsandham
nirjetum yudhi mâdhava

"Thus, O King, they continued to fight for twenty-seven days. At the end of each day's fighting, both lived at night as friends in Jarâsandha's palace. Then on the twenty-eighth day, O King, Vrikodara [Bhîma] told his maternal cousin, 'Mâdhava, I cannot defeat Jarâsandha in battle.' "

*** S'rîla Prabhupâda writes "Jarâsandha was born in two different parts from two different mothers. When his father saw that the baby was useless, he threw the two parts in the forest, where they were later found by a black-hearted witch named Jarâ. She managed to join the two parts of the baby from top to bottom. Knowing this, Lord Krishna therefore also knew how to kill him."

 

 

 

 

For this original translation was used the Vedabase of the BBT offering the work
that Svâmi Prabhupâda's pupils did to complete his translation of the Bhâgavatam.
See the
S'rîmad Bhâgavatam links-page
for this and more books of Prabhupâda.
Production:
Filognostic Association of The Order of Time.


 

 

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