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, 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:
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.
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 happen 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.
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, obtain the cessation of a material
existence or obtain, in case they cherish wishes, the objects
of their desire.
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.
Text
5
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.
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.
Text
6
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.
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.
Text
7
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!
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.
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.
Text
9
Bringing the
earth under control, conquering all the kings and collecting
all the necessities, [you must thereafter] execute the
great sacrifice.
First
conquer all kings, bring the earth under your control and
collect all the required paraphernalia; then execute this
great sacrifice.
Text
10
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.
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.
Text
11
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.'
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.
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 with 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.
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.
Text
14
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.
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.
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.
Text
16
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.
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.
Text
17
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:
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.
Text
18
'O King, know,
guests in need have arrived that came 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.
Text
19
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?
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?
Text
20
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.
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.
Text
21
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.'
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.
Text
22
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:
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.
Text
23
[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.
[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.
Text
24-25
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].
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.
Text
26
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?
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?
Text
27
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!'
[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."
Text
28
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.
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.
Text
29
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].'
Over
there is Bhîma, son of Prithâ, and this is his
brother Arjuna. Know Me to be their maternal cousin,
Krishna, your enemy.
Text
30
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!
[S'ukadeva
Gosvâmî continued:] Thus challenged,
Magadharâja laughed out loud and contemptuously said,
"All right, you fools, I'll give you a fight!
Text
31
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.
"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.
Text
32
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.'
"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."
Text
33
Saying
this gave he Bhîma a large club and went he, himself
taking another one, outside of the city.
Having
said this, Jarâsandha offered Bhîmasena a huge
club, took up another himself and went outside the
city.
Text
34
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.
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.
Text
35
Skillfully
circling left and right appeared the two, moving around in the
fight, splendidly like actors on a stage.
As
they skillfully circled left and right, like actors dancing
on a stage, the fight presented a magnificent
spectacle.
Text
36
Next swung they
their clubs, in collision with a sound resembling the crash of
lightning, o King, clattering like 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.
Text
37
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.
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.
Text
38
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.
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.
Text
39
With
the two, equally trained and strong in stamina, thus striking
was the fight undecided en 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.
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.
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.
Text
42
Understanding
that seized the immensely strong Bhîma, the best of
fighters, his enemy by the feet and made he him fall to the
ground
Understanding
this sign, mighty Bhîma, the best of fighters, seized
his opponent by the feet and threw him to the ground.
Text
43
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.
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.
Text
44
The
king's subjects saw 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.
Text
45
A
great cry of lamentation arose with the lord of Magadha being
killed, while Arjuna and Acyuta both in congratulation embraced
Bhîma.
With
the death of the lord of Magadha, a great cry of lamentation
arose, while Arjuna and Krishna congratulated Bhîma by
embracing him.
Text
46
By
the Unfathomable One Supreme Lord and Sustainer of All Living
Beings was his son Sahadeva coronated as the lord and master of
the Magadhas and were the kings imprisoned by the king of
Magadha released.
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.
*
The story goes that the pigeon and his mate gave their own
flesh to a hunter as a show of 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, and thus he gave up hunting and went off to
perform severe austerities. Because he was freed of all sins,
after his body burned to death in a forest fire he was 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."
