S'rî
S'uka said: 'Once seated in his court surrounded by the sages,
the nobles, the popular personalities, the business men and his
brothers, addressed Yudhishthhira Krishna in the midst of all
the âcâryas, the family, the elders, his
blood relatives, in-laws and friends listening, and said he the
following.
S'rî
S'uka said: 'Once seated in his court surrounded by the
sages, the nobles, the popular personalities, the business
men and his brothers, took Yudhishthhira the word, with all
the âcâryas, the family, the elders, his blood
relatives, in-laws and friends that way listening, saying
the following:
(Vedabase)
Text
3
S'rî
Yudhishthhira said:
'O Govinda, I wish to honor the manifold glory of You with the
purifying king of all fire sacrifices named
Râjasûya; please allow us that to perform o
Master.
S'rî
Yudhishthhira said: 'O Govinda, I wish to honor the manifold
glory of You with the purifying king of all fire sacrifices
named râjasûya; please allow us that to happen o
Master. (Vedabase)
Text
4
They who
constantly in full service meditate upon and glorify Your
slippers, which cause the destruction of all things
inauspicious, are purified; they, and not other persons, o You
whose Navel is like a Lotus, manage to put an end to a material
existence or obtain, if they desire something, that what they
long for.
They
who constantly in full service meditate upon and glorify
Your slippers, which cause the destruction of all things
inauspicious, are purified; they, and not other persons, o
You whose Navel is like a Lotus, obtain the cessation of a
material existence or obtain, in case they cherish wishes,
the objects of their desire. (Vedabase)
Text
5
Therefore o God
of Gods, let the populace see the power in this world of
serving the lotus feet; please show, o All-powerful one, the
status of those Kurus and Sriñjayas who worship You like
this, relative to the status of those who do not
worship.
Therefore
o God of Gods, let the populace see the power in this world
of service to the lotus feet; please show, o All-powerful
one, the status of those Kurus and Sriñjayas who
worship You like this, relative to the status of those who
do not worship. (Vedabase)
Text
6
In Your mind of
Absolute Truth can there be no difference between what is Your
own and what is of others, for You are the Soul of All Beings
who equal in Your vision experience within Yourself the
happiness. To those who properly serve You are You like the
desire tree granting the desired results in accordance with the
service delivered - in this [catering to desires of
You] there is no contradiction.
In
Your mind of Absolute Truth can there be no difference of
what's Your own and what is of others as You are the Soul of
All Beings, equal in Your vision experiencing within
Yourself the happiness; for those who properly serve are You
like the desire tree granting the desired results in
accordance with the service - in this [answering to
desires of Yours] there is no
contradiction.'
(Vedabase)
Text
7
The Supreme
Lord said: 'There is nothing wrong with your plan o King,
following it will all the world witness your auspicious fame, o
tormentor of the enemies!
The
Supreme Lord said: 'This you have decided perfectly o King,
by this will all the world witness your auspicious fame, o
tormentor of the enemies! (Vedabase)
Text
8
For the sages,
the forefathers, the gods and the friends also, o master of Us,
as well as for all living beings is this king of sacrifices
[the literal meaning of Râjasûja]
desirable.
For
the sages, the forefathers, the gods and the friends also, o
master of Us, as well as for all living beings is this king
of sacrifices [the literal meaning of
râjasûja] desirable.
(Vedabase)
Text
9
Bringing the
earth under control, conquering all the kings and collecting
all the necessities, [you must next] perform the great
sacrifice.
Bringing
the earth under control, conquering all the kings and
collecting all the necessities, [you must
thereafter] execute the great sacrifice.
(Vedabase)
Text
10
These
brothers of yours o King, were born as individual parts of the
demigods who rule the worlds [see family-tree],
and I, unconquerable for those who are not in control of
themselves, am won by you who are
self-controlled.
These
brothers of yours, o King, were born as individual parts of
the demigods ruling the worlds [see family-tree],
and I , unconquerable to those not in control with
themselves, am won by you being
self-controlled.
(Vedabase)
Text
11
No
person, not even a demigod - not mentioning an earthly ruler -,
can by his strength, beauty, fame or might subdue in this world
someone who is dedicated to Me.'
No
person, not even a demigod or what to say of a earthly
ruler, can by his strength, beauty, fame or might overcome
in this world one who is dedicated to Me.'
(Vedabase)
Text
12
S'rî
S'uka said: 'With a face blossoming like a lotus, pleased to
hear the song [the Gîtâ]
of the Supreme Lord, engaged he, invigorated by the potency of
Vishnu, his brothers in the conquest of all the
directions.
S'rî
S'uka said: 'With a face blossoming like a lotus, pleased to
hear the song [the Gîtâ] of the Supreme
Lord, engaged he, invigorated with the potency of Vishnu,
his brothers in the conquest of all the
directions.
(Vedabase)
Text
13
Sahadeva
with the Sriñjayas he sent to the south, Nakula with the
Matsyas in the western direction, Arjuna with the Kekayas to
the north and Bhîma with the Madrakas to the
east.
Sahadeva
with the Sriñjayas he sent to the south, Nakula with
the Matsyas in the western direction, Arjuna with the
Kekayas to the north and Bhîma with the Madrakas to
the east. (Vedabase)
Text
14
They, the
heroes, with their personal strength subduing many kings
brought from everywhere an abundance of riches to him of whom,
intent upon performing the sacrifice, the enemy wasn't born, o
King.
They,
the heroes, with their personal strength subduing many kings
brought from everywhere an abundance of riches to him of
whom, intent on performing the sacrifice, the enemy wasn't
born, o King. (Vedabase)
Text
15
The
king pondering over the news that Jarâsandha was not
defeated, was by the Original Person of the Lord enlightened on
the means which thereto had been mentioned by Uddhava [in
10.71:
2-10].
The
king pondering over the news that Jarâsandha was not
defeated, was by the Original Person of the Lord enlightened
on the means which thereto had been mentioned by Uddhava
[in 10.71: 2-10]. (Vedabase)
Text
16
And so went
Bhîmasena, Arjuna and Krishna disguised as brahmins
together to Girivraja, my dear, where the son of Brihadratha
[Jarâsandha] resided.
And
so went Bhîmasena, Arjuna and Krishna wearing the
guises of brahmins all three to Girivraja, my dear, where
the son of Brihadratha [Jarâsandha] resided.
(Vedabase)
Text
17
Going to his
residence at the hour appointed for receiving uninvited guests
begged the nobles, appearing as brahmins, with the religious
householder who was of respect for brahmins:
At
the hour appointed for the uninvited going to his residence
begged the nobles, appearing as brahmins, with the religious
householder who was of respect for brahmins:
(Vedabase)
Text
18
'O King, know
us to be guests who in their need have arrived from afar;
wishing you all the best, please grant us all that we
desire.
'O
King, know, guests in need have arrived that came from afar;
wishing you all the best, please grant us all that we
desire. (Vedabase)
Text
19
What
would for a person of patience be intolerable, what would for
the impious all be impossible, what wouldn't be donated by the
generous, and who would exclude those who are equal in their
vision?
What
would for the patient one be intolerable, what all is for
the impious impossible to do, what not can the generous
donate, who would leave out those equal of
vision?
(Vedabase)
Text
20
He indeed is
contemptible and pitiable who, very well being able, with the
temporary existence of his body fails to acquire the lasting
fame as sung by the saintly.
He
indeed is contemptible and pitiable who, for himself being
capable, with the temporary body does not acquire the
lasting fame as sung by the saintly.
(Vedabase)
Text
21
Many
like
Haris'candra,
Rantideva,
Uñchavritti
Mudgala,
S'ibi,
Bali,
and the legendary hunter and pigeon [see*],
attained the permanent by departing from the
impermanent.'
Many
like Haris'candra, Rantideva, Uñchavritti Mudgala,
S'ibi, Bali, and the legendary hunter and pigeon
[see*] indeed, went from the impermanent to the
permanent.'
(Vedabase)
Text
22
S'rî
S'uka said: 'However, from their voices, their physical stature
and the marks of bowstrings on their arms even, recognized he
[Jarâsandha] them as nobles, as members of the
family he had seen before.
S'rî
S'uka said: 'However from their voices, their physical
stature and the marks of bowstrings on their arms even, he
recognized them as nobles, as members of the family he had
seen before: (Vedabase)
Text
23
[he
thought:] 'These relatives of the royal class wearing the
insignia of brahmins I should give whatever they ask for, even
something as difficult to forsake as my own
body.
[he
thought:] 'These relatives of the royal class wearing
the insignia of brahmins I should give whatever they ask
for; even my own body so difficult to forsake.
(Vedabase)
Text
24-25
Isn't it known
of Bali that his glories spread wide in all directions because
of his spotless rule of state, even though he was brought down
by Lord Vishnu [Vâmana] who, in the guise of a
brahmin appearing as a twiceborn one of Vishnu, wanted to take
away Indra's opulence? Knowingly gave he away the entire earth,
despite the advise against the daitya king
[Bali] received [from his guru, see
8.19].
Is
it not heard of Bali that the glories spread wide in all
directions from the spotless of his position of rule, even
though he was brought down by Lord Vishnu
[Vâmana] who, in the guise of a brahmin
appearing as a twiceborn one of Vishnu, wanted to take away
Indra's opulence. Though aware of it gave he away the whole
earth, even though the daitya king [Bali] had been
denied that [by his guru, see 8.19].
(Vedabase)
Text
26
What
use at all is it for a fallen kshatriya to be alive but
with his perishable body not to endeavor for the benefit, the
greater glory, of the brahmins?'
What
use at all is it for a fallen kshatriya to live, by his
perishable body not endeavoring for the benefit, the greater
glory, of the brahmins? (Vedabase)
Text
27
Thus
being a broad-minded person said he to Krishna, Arjuna and
Vrikodara ['wolf-belly' or Bhîma]: 'O men of
learning, ask me whatever you want, I'll even give my own head
to you!'
Thus
broad minded he said to Krishna, Arjuna and Vrikodara
['wolf-belly' or Bhîma]: 'O men of learning,
ask me whatever you want, I'll even give my own head to
you!'
(Vedabase)
Text
28
The
Supreme Lord said: 'Please o high and mighty King, accept the
challenge to give us battle in a one-to-one fight; we, members
of the royalty, came here wishing a fight and don't want
anything else.
The
Supreme Lord said: 'Please High King, give us battle in a
one-to-one fight if you like; we, members of the royalty,
have come here wishing a fight and don't want anything else.
(Vedabase)
Text
29
That
one is Bhîma the son of Prithâ and this other one
is Arjuna in person and I, I am Krishna their maternal cousin,
your enemy as you know
[see 10.50].'
That
one is Bhîma the son of Prithâ and this other
one indeed is Arjuna and I, I am Krishna their maternal
cousin, your enemy you must know [see 10.50].'
(Vedabase)
Text
30
Thus
being invited had the king of Magadha to laugh out loud and
said he contemptuously: 'In that case, I'll give you battle,
you fools!
Thus
invited had the king of Magadha to laugh out loud indeed and
said he contemptuously: 'In that case, I'll give you battle,
you fools! (Vedabase)
Text
31
But
I won't fight with You. Cowardly, You lacked in strength in
battle when You abandoned Your own city Mathurâ to leave
for a safe place in the ocean.
But
I won't fight with You, who cowardly, falling short in
strength in the battle, abandoned Your own city
Mathurâ leaving for a safe place in the ocean.
(Vedabase)
Text
32
As
for this one, Arjuna, he, not old enough nor very strong, is no
match for me and shouldn't be the contender; Bhîma is the
one equal in strength to me.'
As
for this one, Arjuna, he, not as old nor very strong either,
is no match for me and shouldn't be the contender;
Bhîma is the one equal in strength to
me.'
(Vedabase)
Text
33
Thus
having spoken gave he Bhîma a large club and went he
outside the city, himself taking another one.
Saying
this gave he Bhîma a large club and went he, himself
taking another one, outside of the city.
(Vedabase)
Text
34
Then,
engaged in the fighting area, stroke the two
heroes
each
other with their lightning-bolt like clubs. The fight drove
them to mad fury.
Then,
engaged in the fighting area, stroke the two heroes each
other with their lighting-bolt like clubs, by the fight
driven to mad fury. (Vedabase)
Text
35
Skillfully
circling left and right appeared the two thus moving around in
the fight, as splendidly as a couple of actors on a
stage.
Skillfully
circling left and right appeared the two, moving around in
the fight, splendidly like actors on a
stage.
(Vedabase)
Text
36
When they swung
their clubs against each other gave that a sound resembling a
crash of lightning, o King, or the clattering of the tusks of
elephants.
Next
swung they their clubs, in collision with a sound resembling
the crash of lightning, o King, clattering like the tusks of
elephants. (Vedabase)
Text
37
Infuriated
vigorously fighting like a couple of elephants were the clubs
that with the rapid force of their arms powerfully were swung
against each other's shoulders, hips, feet, hands, thighs and
collarbones, in the contact smashed to pieces like some arka
branches.
Infuriated
vigorously fighting like a pair of elephants got, with the
rapid force of their arms powerfully swinging them against
one another's shoulders, hips, feet, hands, thighs and
collarbones, the maces in the contact crushed like they were
some arka branches. (Vedabase)
Text
38
With
their clubs thus ruined pummeled the two great heroes among men
angrily each other with their fists iron to the touch. The
slapping of their hands sounded like elephants crashing into
each other or as harsh claps of thunder.
With
their clubs thus ruined pummeled the two great heroes among
man angry each other with their fists iron to the touch, to
which, with them two striking elephants, the sound raised by
the slapping of their hands grew as harsh as claps of
thunder. (Vedabase)
Text
39
With
the two thus striking, equally trained, strong and of
endurance as they
were, remained the fight undecided and continued it unabated, o
King. [**]
With
the two, equally trained and strong in stamina, thus
striking was the fight undecided en continued it unabated, o
King. [**]
(Vedabase)
Text
40
Knowing of the
birth and death of the enemy and how he was brought to life by
Jarâ [see 9.22:
8 and
***],
empowered Krishna the son of Prithâ with His own power of
thought.
Knowing
of the birth and death of the enemy and how he was brought
to life by Jarâ [see 9.22: 8 and ***],
empowered Krishna the son of Prithâ with His own power
of thought. (Vedabase)
Text
41
Having
determined the means to kill their enemy showed He whose Vision
is Infallible it to Bhîma by tearing apart a twig as a
sign.
Having
determined the means to kill their enemy showed He whose
Vision is Infallible it to Bhîma by tearing apart a
twig as a sign. (Vedabase)
Text
42
Understanding
that seized the immensely strong Bhîma, the best of
fighters, his enemy by the feet and threw he him to the
ground.
Understanding
that seized the immensely strong Bhîma, the best of
fighters, his enemy by the feet and made he him fall to the
ground.
(Vedabase)
Text
43
Standing
with his foot on top of one leg took he with both hands hold of
the other one and tore he, like a great elephant with the
branch of a tree, him apart from the anus
upward.
Standing
with his foot on top of one leg took he with both hands hold
of the other and tore he, as a great elephant does with a
tree branch, him apart from the anus
upward.
(Vedabase)
Text
44
The
king's subjects then saw him separated in two pieces with each
one leg, thigh, testicle, hip, backside, shoulder, arm, eye,
eyebrow and ear.
The
king's subjects saw two pieces with each one leg, thigh,
testicle, hip, backside, shoulder, arm, eye, eyebrow and
ear.
(Vedabase)
Text
45
With
the lord of Magadha being killed arose a great cry of
lamentation, while Arjuna and Acyuta both congratulated
Bhîma as they embraced him.
A
great cry of lamentation arose with the lord of Magadha
being killed, while Arjuna and Acyuta both in congratulation
embraced Bhîma. (Vedabase)
Text
46
The
Unfathomable One Supreme Lord and Sustainer of All Living
Beings crowned his son Sahadeva to be the lord and master of
the Magadhas and next freed the kings who were imprisoned by
the king of Magadha.'
By
the Unfathomable One Supreme Lord and Sustainer of All
Living Beings was his son Sahadeva correlated as the lord
and master of the Magadhas and were the kings imprisoned by
the king of Magadha released.
(Vedabase)
*
The story goes that the pigeon and his mate gave their own
flesh to a hunter to prove their hospitality, and thus they
were taken to heaven in a celestial airplane. When the hunter
understood their situation in the mode of goodness, he also
became renounced, gave up hunting and went off to perform
severe austerities. Because he was freed of all sins, was he,
after his body burned to death in a forest fire, elevated to
heaven.
**
Some âcâryas include the following two
verses in the text of this chapter, and S'rîla
Prabhupâda has also translated them in
'Krishna':
evam
tayor mahâ-râja
yudhyatoh sapta-vims'atih
dinâni niragams tatra
suhrid-van nis'i tishthhatoh
ekadâ
mâtuleyam vai
prâha râjan vrikodarah
na s'akto 'ham jarâsandham
nirjetum yudhi mâdhava
"Thus,
O King, they continued to fight for twenty-seven days. At the
end of each day's fighting, both lived at night as friends in
Jarâsandha's palace. Then on the twenty-eighth day, O
King, Vrikodara [Bhîma] told his maternal cousin,
'Mâdhava, I cannot defeat Jarâsandha in battle.'
"
***
S'rîla Prabhupâda writes "Jarâsandha was born
in two different parts from two different mothers. When his
father saw that the baby was useless, he threw the two parts in
the forest, where they were later found by a black-hearted
witch named Jarâ. She managed to join the two parts of
the baby from top to bottom. Knowing this, Lord Krishna
therefore also knew how to kill
him."