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

 

 

 

 

 

Source Texts:

The Slaying of the Demon Jarâsandha

 

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'ukadeva Gosvâmî said: One day, as King Yudhishthhira sat in the royal assembly surrounded by eminent sages, brâhmanas, kshatriyas and vais'yas, and also by his brothers, spiritual masters, family elders, blood relations, in- laws and friends, he addressed Lord Krishna as everyone listened. (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 desire to worship Your auspicious, opulent expansions by the Râjasûya sacrifice, the king of Vedic ceremonies. Please make our endeavor a success, my Lord. (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.

Purified persons who constantly serve, meditate upon and glorify Your shoes, which destroy everything inauspicious, are sure to obtain freedom from material existence, O lotus-naveled one. Even if they desire something in this world, they obtain it, whereas others - those who do not take shelter of You - are never satisfied, O Lord. (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 Lord of lords, let the people of this world see the power of devotional service rendered to Your lotus feet. Please show them, O almighty one, the position of those Kurus and Sriñjayas who worship You, and the position of those who do not. (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.

Within Your mind there can be no such differentiation as "This one is mine, and that is another's," because You are the Supreme Absolute Truth, the Soul of all beings, always equipoised and enjoying transcendental happiness within Yourself. Just like the heavenly desire tree, You bless all who properly worship You, granting their desired fruits in proportion to the service they render You. There is nothing wrong in this. (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 Personality of Godhead said: Your decision is perfect, O King, and thus your noble fame will spread to all the worlds, O tormentor of your 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.

Indeed, My lord, for the great sages, the forefathers and the demigods, for Our well-wishing friends and, indeed, for all living beings, the performance of this king of Vedic sacrifices is 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.

First conquer all kings, bring the earth under your control and collect all the required paraphernalia; then execute this 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, have taken birth as partial expansions of the demigods ruling various planets. And you are so self-controlled that you have conquered even Me, who am unconquerable for those who cannot control their senses. (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 one in this world, even a demigod - what to speak of an earthly king - can defeat My devotee with his strength, beauty, fame or riches. (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'ukadeva Gosvâmî said: Upon hearing these words sung by the Supreme Lord, King Yudhishthhira became joyful, and his face blossomed like a lotus. Thus he sent forth his brothers, who were empowered with Lord Vishnu's potency, to conquer all 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.

He sent Sahadeva to the south with the Sriñjayas, Nakula to the west with the Matsyas, Arjuna to the north with the Kekayas, and Bhîma to the east with the Madrakas. (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.

After defeating many kings with their prowess, these heroic brothers brought back abundant wealth for Yudhishthhira Mahârâja, who was intent on performing the sacrifice, 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].

When King Yudhishthhira heard that Jarâsandha remained undefeated, he set to pondering, and then the primeval Lord, Hari, told him the means Uddhava had described for defeating Jarâsandha. (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.

Thus Bhîmasena, Arjuna and Krishna disguised themselves as brâhmanas and went to Girivraja, my dear King, where the son of Brihadratha was to be found. (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:

Disguised as brâhmanas, the royal warriors approached Jarâsandha at home during the appointed hour for receiving guests. They submitted their entreaty to that dutiful householder, who was especially respectful to the brahminical class. (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.

[Krishna, Arjuna and Bhîma said:] O King, know us to be needy guests who have come to you from afar. We wish all good unto you. Please grant us whatever 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 can the tolerant not bear? What will the wicked not do? What will the generous not give in charity? And who will those of equal vision see as an outsider? (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 to be censured and pitied who, though able to do so, fails to achieve with his temporary body the lasting fame glorified by great saints. (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.'

Haris'candra, Rantideva, Uñchavritti Mudgala, S'ibi, Bali, the legendary hunter and pigeon, and many others have attained the permanent by means of the impermanent. (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'ukadeva Gosvâmî said: From the sound of their voices, their physical stature and the marks of bowstrings on their forearms, Jarâsandha could tell that his guests were of the royal order. He began to think he had seen them somewhere 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.

[Jarâsandha thought:] These are surely members of the royal order dressed as brâhmanas, but still I must grant their request for charity, even if they beg me for my own body. (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].

Indeed, the spotless glories of Bali Mahârâja are heard throughout the world. Lord Vishnu, wishing to recover Indra's opulence from Bali, appeared before him in the guise of a brâhmana and made him fall from his powerful position. Though aware of the ruse and forbidden by his guru, Bali, king of the demons, still gave Vishnu the whole earth in charity. (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 is the use of an unqualified kshatriya who goes on living but fails to gain everlasting glory by working with his perishable body for the benefit of brâhmanas? (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!'

[S'ukadeva Gosvâmî continued:] Thus making up his mind, the generous Jarâsandha addressed Krishna, Arjuna and Bhîma: "O learned brâhmanas, choose whatever you wish. I will give it to you, even if it is my own head." (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: O exalted King, give us battle in the form of a duel, if you think it fitting. We are princes and have come to beg a fight. We have no other request to make of you. (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].'

Over there is Bhîma, son of Prithâ, and this is his brother Arjuna. Know Me to be their maternal cousin, Krishna, your enemy. (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!

[S'ukadeva Gosvâmî continued:] Thus challenged, Magadharâja laughed out loud and contemptuously said, "All right, you fools, I'll give you a fight! (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 will not fight with You, Krishna, for You are a coward. Your strength abandoned You in the midst of battle, and You fled Your own capital of Mathurâ to take shelter in the sea. (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 is not as old as I, nor is he very strong. Since he is no match for me, he should not be the contender. Bhîma, however, is as strong as I am." (Vedabase)

 

 Text 33

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

Having said this, Jarâsandha offered Bhîmasena a huge club, took up another himself and went outside 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.

The two heroes thus began battling each other on the level fighting grounds outside the city. Maddened with the fury of combat, they struck each other with their lightning-bolt-like clubs. (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.

As they skillfully circled left and right, like actors dancing on a stage, the fight presented a magnificent spectacle. (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.

When Jarâsandha's and Bhîmasena's clubs loudly collided, O King, the sound was like the impact of the big tusks of two fighting elephants, or the crash of a thunderbolt in a flashing electrical storm. (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.

They swung their clubs at each other with such speed and force that as the clubs struck their shoulders, hips, feet, hands, thighs and collarbones, the weapons were crushed and broken like branches of arka trees with which two enraged elephants furiously attack each other. (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.

Their clubs thus ruined, those great heroes among men angrily pummeled each other with their iron-hard fists. As they slapped each other, the sound resembled the crash of elephants colliding or harsh thunderclaps. (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. [**]

As they thus fought, this contest between opponents of equal training, strength and stamina reached no conclusion. And so they kept on fighting, O King, without any letup. (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.

Lord Krishna knew the secret of His enemy Jarâsandha's birth and death, and also how he had been given life by the demoness Jarâ. Considering all this, Lord Krishna imparted His special power to Bhîma. (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 how to kill the enemy, that Lord of infallible vision made a sign to Bhîma by tearing in half a small branch of a tree. (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 this sign, mighty Bhîma, the best of fighters, seized his opponent by the feet and threw him 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.

Bhîma pressed down on one leg with his foot while grabbing Jarâsandha's other leg in his hands, and just as a great elephant might break the branch of a tree, Bhîma tore Jarâsandha 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 then saw him lying in two separate pieces, each with a single leg, thigh, testicle, hip, shoulder, arm, eye, eyebrow and ear, and with half a back and chest. (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.

With the death of the lord of Magadha, a great cry of lamentation arose, while Arjuna and Krishna congratulated Bhîma by embracing him. (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.'

The immeasurable Supreme Personality of Godhead, the sustainer and benefactor of all living beings, coronated Jarâsandha's son, Sahadeva, as the new ruler of the Magadhas. The Lord then freed all the kings Jarâsandha had imprisoned. (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.
The first painting on this page is by
Puskar dâsa.
Production:
Filognostic Association of The Order of Time


 

 

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