The Slaying of Jarasandha

In the seventy second chapter, Krsna approves of Yudhisthira’s plans, and deliberately taking his permission, has Bhima kill Jarasandha.

Yudhisthira, seated properly (asthitah), asked Krnsa while the others were listening. The locative case is used for the listeners to emphasize that Yudhisthira was absorbed in speaking to Krsna.

“I wish by this king of sacrifices to worship the devatas (vibhutis), who are a display of your power, who are purified by looking at you (pavanih).” By his statement the Lord’s superiority to others shines like fire. “Seeing you they have become successful. Please allow us to perform this sacrifice.”

“We, who by your unlimited mercy of your direct association, see your lotus feet, have no need for performing the rajasuya sacrifice. However, the evil hearted persons present do not recognize you as the supreme lord and think you are a human being. Even, they find fault with you and criticize your behavior. This is an arrow in our hearts. Therefore on the pretext of the sacrifice, calling Brahma, Siva and others, who know everything, the brahmacaris and devatas, calling all those in the fourteen worlds, who will establish who is to be worshipped first, as is necessary in any assembly, and thus showing who is the supreme lord, the arrow in our hearts will be destroyed. That is my desire.” He expresses this in three verses.

Dividing pari and caranti is poetic license. “Those who serve your lotus feet which destroy all inauspicious elements up to ignorance (the root), attain freedom from bondage. And those who meditate on you , being worshippers full of desires, if desiring material objects, enjoy these, but not others. This means that your worshippers include even those with material desires and they desire such things, but your devotees never desire material results (na anye). What to speak of us, who have no material desires, having taken shelter of your feet, and directly seen you.”

“Therefore (tat), that is, when your supremacy as God is established by the distinguished assembly headed by Brahma, let the people of this planet see the power of serving your lotus feet. Then show the high and low destinations (nishta) suitable to those who worship you by accepting you as God and to those who do not worship you , thinking you to be a human being. This will take place at the proposed sacrifice, if you give your consent.”

“But will I not display malice myself, if I show the excellence of those who are favorable to me and show the inferiority of those who go against me?” This verse relies. “You do not have a mentality of prejudice, distinguishing on the basis of “my side” and “the other side” (sva para), since you are completely pure (brahmanah). But as the supersoul in all living entities , you engage them all in their actions as they have fallen into an endless flow of karmas. And you give them good or bad results suitable to their acts, not by favoritism (samdrsah). And you have nothing to gain from the enjoyers or sufferers of their deeds. You are engaged in your own bliss (sva sukha anubhuteh).”

“But then, who are the objects of my qualities like affection and mercy?”

“You show affection (prasadah) to those who serve you with their hearts. You have such generosity you not only cut the bondage of karma but given everything up to your own self. Therefore you are called a desire tree.”

“But then do I not show some prejudice there?”

“As the desire tree gives to those who take shelter of it, without considering a persons faults or merits, you also show mercy to any one who serves you. But this mercy is according to the quality of service. As a little service gives little results, great service gives great results. Thus there is no prejudice or injustice. There is nothing improper in it. Though your have no prejudice, you are especially favorable to your devotee, being controlled by affection. But even there, you give favorable results for favorable service and unfavorable results for faulty service.”

“ O great cloud showering the nectar of my glories! O king! Certainly you have my permission to perform the sacrifice.”

He says this, taking support of the people. “O killer of enemies!” Calling Yudhisthira in this way, Krsna bestows upon him the power of conquer all kings. “If you cannot cut down the enemies with this power, what can it do? I will make you completely glorious in the eyes of all people.”

After collecting the items perform (aharasva) the sacrifice.

Even I have been brought under control by you, who have controlled your senses (atmavata). Another meaning is I have been brought under control by you, for whom I am all in all. I cannot be conquered by those who do not control their senses (akrtatmabhih).

You should not fear defeat by the other side. I say this with great confidence. My devotee, even lacking some power, cannot be defeated by anyone. What then to speak of you?

The elision of tejas and upabrmhitan is poetic license. Otherwise the word can be taken as teja in which case there would be normal elision according to rule.

Sahadeva took with him the Srnjayas. Nakula took the Matsyas, Arjuna took the Kekayas and Bhima took the Madrakas.

They brought back the wealth and gave it to Yudhisthira.

Hari, the most excellent (adyah), told him the means of conquering Jarasandha.

Going at the time meant for receiving guests to his house, they begged from Jarasandha.

“Please say exactly what you want. If you beg from me my son, how could I bear the sorrow separation from him as I am very attached to him/”

To this they reply, “What is intolerable for one with forbearance? We see the example of Dasaratha giving his son to Visvamitra.”

“But if the householder refuses you, then what is the result?”

They reply, “What can not be done by one with no principles?”

“But if you desire my body, the object of my identity then how can I give that?”

“What cannot be given by the generous man? There are examples such as Dadhyac who gave his body when requested by the devas.”

“ But if you are my enemies, how can I give to my enemies?”

“Who is considered as enemy by the person with equal vision, the person in knowledge? You certainly do not have that ignorance which gives rise to seeing with prejudice.”

If he does not gain (na acinoti) fame with this temporary body, he is despicable.

Though Hariscandra sold his wife and sons and degraded himself to the candala status out of a debt to Visvamitra, he attained svarga along with the residents of Ayodhya. Though Ranti deva and his wife had not eaten for forty eighty four days, by giving what little they attained of food and water to those needing it the attained Brahma loka. Mudgala, who obtained food only by gathering the fallen grains in the harvested field, entertained a guest for six months while he and his wife suffered, attained Brahma loka. Sibi, in order to protect a pigeon that took shelter of him, offered his own flesh to a hawk and attained svarga. Bali gave everything he had to the Lord dressed as a brahmana, and brought the Lord under his control. The pigeon gave his own and wife’s flesh to the hunter who was his guest and attained heaven in a celestial vehicle. The hunter seeing the pigeons’ high level of goodness, became detached, performed austerities and after his body burned in a forest fire attained heaven. And others also, using the temporary material body attained the worlds of long life.

By the calluses on the forearms caused by drawing the bowstring (jya hatair), as well as their deep voices and strong stature, he recognized them as ksatriyas or rather low class ksatriyas, since they were begging in disguise as brahmanas, who he had seen before, at the svayam vara of Draupadi.

24-25.”But what is to be gained by giving charity to cheaters?” This verse answers.

“Indeed (nu), the fame of Bali, who lost his position by Visnu disguising himself as a brahmana, wanting to take away his (indrasya) wealth, is heard and spread everywhere.”

Na is sometimes seen instead of nu. In that case the meaning is “Is not the fame of Bali heard and spread everywhere?” He gave the earth to Visnu even though he knew it was Visnu and even though obstructed by Sukracarya.

What is the use of a low ksatriya living who does not desire fame of giving to brahmanas with his perishable (patamanena) body. There is no use for him.

Deciding in this way ( iti), he spoke.

He laughed because he got inner satisfaction that they had to demean themselves by dressing as brahmanas. “O fools! Oh weaklings! Why should you have to fight at all? I will give you my head. By dressing yourselves as begging brahmanas your bravery is finished. However, if you have not given up your courage, I will give you a fight.”

The unintended meaning of manda however by sandhi, is Amanda, “O intelligent ones.”

The actual meaning of this is :” I will not fight with you, fearless and strong (tvaya abhiruna), as my heart is now distressed (vihvala cetasa). Leaving Mathura by your own will you have gone to your house in the ocean.”

“It is expected that I should satisfy the guest, please accept this huge club. I will be successful in this fight however even if you have such a big club.” These words revealed his inner pride.

In the fighting arena (samekhala) they struck each other with clubs.

Swinging their clubs to the left and right in various ways (mandalani vicitrani), they appeared like dancers, by their skillful use of their weapons and their fearlessness.

Their mutual blows with the clubs made a sound (cata cata), like the striking of thunder bolts or like the striking together of the tusks of fighting elephants.

With their anger increasing (dipta manvoh), when the club contacted the opponent’s shoulder or waist, it broke into pieces.

When their clubs were broken they pounded each other with their fists.

Knowing Jarasandha’s birth, by joining to pieces together, and his death by separating the pieces, and how the raksasi Jara had given him life by bringing the two pieces together, the lord, giving Bhima (partham) his personal power, thought how to make Bhima know that Jarasandha was made of two parts.

41.The lord taking a branch in his hand, in the sight of Bhima, suggested “Just as I am tearing the branch you should also tear him apart.” Iva here means eva certainly.

The citizens saw the two parts each with one leg etc.