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."