rule



 

 

Canto 10

Krishna Hoite

 

 

Chapter 72: Jarâsandha Killed by Bhîma and the Kings Freed

(1-2) S'rî S'uka said: 'Yudhishthhira one day sat in his court surrounded by the sages, the nobles, the popular personalities, the business men and his brothers. With all the âcâryas, the family, the elders, his blood relatives, in-laws and friends listening, he addressed Krishna saying the following. (3) S'rî Yudhishthhira said: 'Oh Govinda, I wish to honor Your different heroic deeds with the purifying sacrifice that is the king of all fire sacrifices named Râjasûya. Please allow us to perform that sacrifice oh Master. (4) They who constantly, in full service meditate upon and glorify Your slippers, which cause the destruction of all inauspicious things, find purification. They and not other persons, oh You whose navel is like a lotus, manage by their prayers to put an end to their material existence or else get, as far as they desire something, the things done they want. (5) Therefore oh God of Gods, let the people see the power of serving Your lotus feet in this world. Please oh All-powerful One, show them both the status of the Kurus and the Sriñjayas who are of worship and the status of the ones who are not of worship. (6) In Your mind of Absolute Truth there can be no difference between 'mine en thine', for You are the Soul of All Beings who, equal in Your vision, experience the happiness within Yourself. Those who properly serve You, You, just like the desire tree, grant the desired results according to the service rendered. There is no contradiction in this [catering to desires].'

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

(12) S'rî S'uka said: 'The king with a face blossoming like a lotus, was pleased to hear the song [the Gîtâ] of the Supreme Lord. Energized by the potency of Vishnu, he engaged his brothers in the conquest of all the directions. (13) He sent Sahadeva with the Sriñjayas 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) The heroes, by their personal strength subduing many kings, brought him from everywhere an abundance of riches, because for him, intent upon performing the sacrifice, the enemy still had to be born oh King. (15) The king heard that Jarâsandha was not defeated and thought about it. The Original Person, the Lord, then enlightened him on the means Uddhava had mentioned [in 10.71: 2-10]. (16) And so Bhîmasena, Arjuna and Krishna disguised as brahmins together went to Girivraja my dear, where the son of Brihadratha [Jarâsandha] resided. (17) Going to his residence at the hour appointed for receiving [uninvited] guests, the nobles, appearing as brahmins, begged with the religious householder who was of respect for the brahminical culture: (18) 'Oh King, know us as guests in need who have arrived from afar. We wish you all the best. Please grant us all that we desire. (19) What would for a patient person be intolerable, what would for an impious person be impossible, what would by a generous person not be donated and who would exclude someone who has an equal vision towards all? (20) He is reprehensible and pitiable who, while being very well capable, with the temporal body fails to acquire the lasting fame glorified by the saints. (21) Many souls like Haris'candra, Rantideva, Uñchavritti Mudgala, S'ibi, Bali, and the legendary pigeon with its hunter [see*], attained the eternal [Soul] through the [forsaking of that what is] impermanent.'

(22) S'rî S'uka said: 'However, from their voices, their physical stature and the bowstring marks on their arms even, he [Jarâsandha] recognized 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 demand, even something as difficult to forsake as my own body. (24-25) Is it not known of Bali that his spotless glory spread wide in all directions, even though he was brought down by Lord Vishnu [Vâmana] who, appearing in the form of a twice-born soul of Vishnu, a brahmin, wanted to take away Indra's opulence? Knowingly the daitya king [Bali] gave away the entire earth, despite of the advise against it, that he received [from his guru, see 8.19]. (26) Of what use is it for someone from a kshatriya background, to be alive but, with his perishable body, not endeavor in favor of the greater glory of the brahmins?' (27) With that mentality the generous soul said to Krishna, Arjuna and Vrikodara ['wolf-belly' or Bhîma]: 'Oh men of learning, I will give you whatever you want, even if you ask for my own head!'

(28) The Supreme Lord said: 'Please oh high and mighty King, accept the challenge to give us battle in a one-to-one fight, if you deem that fit. We, members of the royalty, have come here with the wish to fight and do not want anything else. (29) That is Bhîma the son of Prithâ, the other one is his brother Arjuna and know Me to be Krishna, their maternal cousin, your enemy [see 10.50].'

(30) Thus being invited the king of Magadha laughed loudly and said contemptuously: 'In that case, I will give you battle, you fools! (31) But I will not fight with You. Cowardly You, lacking in strength in the battle, abandoned Your city Mathurâ and left for a safe place in the ocean. (32) As for this one, Arjuna, he is not old enough nor very strong, he is no match for me and should not be my opponent. Bhîma is the one equal in strength to me.'



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

 

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 Third revised edition, loaded September 19, 2014.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1-2

S'rî S'uka said: 'Yudhishthhira one day sat in his court surrounded by the sages, the nobles, the popular personalities, the business men and his brothers. With all the âcâryas, the family, the elders, his blood relatives, in-laws and friends listening, he addressed Krishna saying 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: 'Oh Govinda, I wish to honor Your different heroic deeds with the purifying sacrifice that is the king of all fire sacrifices named Râjasûya. Please allow us to perform that sacrifice oh 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 inauspicious things, find purification. They and not other persons, oh You whose navel is like a lotus, manage by their prayers to put an end to their material existence or else get, as far as they desire something, the things done they want.

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 oh God of Gods, let the people see the power of serving Your lotus feet in this world. Please oh All-powerful One, show them both the status of the Kurus and the Sriñjayas who are of worship and the status of the ones who are not of 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 there can be no difference between 'mine en thine', for You are the Soul of All Beings who, equal in Your vision, experience the happiness within Yourself. Those who properly serve You, You, just like the desire tree, grant the desired results according to the service rendered. There is no contradiction in this [catering to desires].'

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 oh King, following it all the world will witness your auspicious fame, oh 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 oh master of Us, as also for all living beings, [the performance of] this king of sacrifices [the literal meaning of Râjasûja] is 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

Bring the earth under control by conquering all the kings, collect all the necessities [for the ceremony], and [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 oh King, were born as partial aspects of the demigods who rule the worlds [see family-tree], and I, who am unconquerable for those not in control with themselves, am conquered by you who are of self-control.

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 to mention an earthly ruler -, can by his strength, beauty, fame or riches in this world subdue someone who is devoted 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: 'The king with a face blossoming like a lotus, was pleased to hear the song [the Gîtâ] of the Supreme Lord. Energized by the potency of Vishnu, he engaged 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

He sent Sahadeva with the Sriñjayas 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

The heroes, by their personal strength subduing many kings, brought him from everywhere an abundance of riches, because for him, intent upon performing the sacrifice, the enemy still had to be born oh 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 heard that Jarâsandha was not defeated and thought about it. The Original Person, the Lord, then enlightened him on the means Uddhava had mentioned [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 Bhîmasena, Arjuna and Krishna disguised as brahmins together went 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, the nobles, appearing as brahmins, begged with the religious householder who was of respect for the brahminical culture:

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

'Oh King, know us as guests in need who have arrived from afar. We wish 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 patient person be intolerable, what would for an impious person be impossible, what would by a generous person not be donated and who would exclude someone who has an equal vision towards all?

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 is reprehensible and pitiable who, while being very well capable, with the temporal body fails to acquire the lasting fame glorified by the saints.

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 souls like Haris'candra, Rantideva, Uñchavritti Mudgala, S'ibi, Bali, and the legendary pigeon with its hunter [see*], attained the eternal [Soul] through the [forsaking of that what is] 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 bowstring marks on their arms even, he [Jarâsandha] recognized 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 demand, 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

Is it not known of Bali that his spotless glory spread wide in all directions, even though he was brought down by Lord Vishnu [Vâmana] who, appearing in the form of a twice-born soul of Vishnu, a brahmin, wanted to take away Indra's opulence? Knowingly the daitya king [Bali] gave away the entire earth, despite of the advise against it, that he 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

Of what use is it for someone from a kshatriya background, to be alive but, with his perishable body, not endeavor in favor of 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

With that mentality the generous soul said to Krishna, Arjuna and Vrikodara ['wolf-belly' or Bhîma]: 'Oh men of learning, I will give you whatever you want, even if you ask for my own head!'

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 oh high and mighty King, accept the challenge to give us battle in a one-to-one fight, if you deem that fit. We, members of the royalty, have come here with the wish to fight and do not 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 is Bhîma the son of Prithâ, the other one is his brother Arjuna and know Me to be Krishna, their maternal cousin, your enemy [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 the king of Magadha laughed loudly and said contemptuously: 'In that case, I will 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 will not fight with You. Cowardly You, lacking in strength in the battle, abandoned Your city Mathurâ and left 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 is not old enough nor very strong, he is no match for me and should not be my opponent. 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 he gave Bhîma a large club and went outside the city, himself taking up 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 opposing on the battle ground, the two heroes stroke 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 each other to the left and the right, the fight appeared as beautiful as of 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

The clash of their clubs swung against each other oh King, resembled a crash of lightning or the clattering of elephant tusks.

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, their clubs, which with the rapid force of their arms were powerfully swung against each other's shoulders, hips, feet, hands, thighs and collarbones, were in the contact smashed to pieces like they were 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 being ruined, the two great heroes among men angrily pummeled each other with their iron-like fists. [And also] 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

The fight of the two men striking each other who were equally trained, just as strong and of the same endurance, thus remained undecided and continued unabated oh 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

Krishna who had knowledge about the birth and death of the enemy and how he by Jarâ was brought to life [see 9.22: 8 and ***], then shared His own power of thought with the son of Prithâ.

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

He whose Vision is Infallible had determined the means to kill their enemy and demonstrated it to Bhîma by tearing apart a twig for 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, the immensely strong Bhîma, the best of all fighters, seized his enemy by the feet and threw 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, he with both hands took hold of the other one and tore, just like a great elephant with a tree branch, 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, one thigh, one testicle, one hip, one backside, one shoulder, one arm, one eye, one eyebrow and one 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

After the lord of Magadha had been killed a great cry of lamentation rose, while Arjuna and Acyuta both congratulated Bhîma and 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 then freed the kings who were imprisoned by the king of Magadha and crowned his son Sahadeva as the lord and master of the Magadhas.'

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, oh 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, oh 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."

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
Tne picture of the relief
shows Bhîma tearing Jarâsandha in two.
Production:
Filognostic Association of The Order of Time.


 

 

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