See for the online version with illustrations, music and links to the previous translation: http://bhagavata.org/
S'RÎMAD BHÂGAVATAM
"The Story of the Fortunate One"
CANTO 10 - part IV:
Summum Bonum
Chapter 69 Nârada Muni's Vision of Krishna in His Household Affairs
Chapter 70 Krishna's Routines, Troubles and Nârada Pays Another Visit
Chapter 71 The Lord Travels to Indraprastha on Advice of Uddhava
Chapter 72 Jarâsandha Killed by Bhîma and the Kings Freed
Chapter 73 Lord Krishna Blesses the Liberated Kings
Chapter 74 The Râjasûya: Krishna the First and S'is'upâla Killed
Chapter 75 Concluding the Râjasûya and Duryodhana Laughed at
Chapter 76 The Battle Between S'âlva and the Vrishnis
Chapter 77 S'âlva and the Saubha-fortress Finished
Chapter 78 Dantavakra Killed and Romaharshana Beaten with a Blade of Grass
Chapter 79 Lord Balarâma Slays Balvala and Visits the Holy Places
Chapter 80 An Old Brahmin Friend Visits Krishna
Chapter 81 The Brahmin Honored: Lord Krishna the Godhead of the Brahmins
Chapter 82 All Kings and the Inhabitants of Vrindâvana on Pilgrimage Reunite with Krishna
Chapter 83 Draupadî Meets the Queens of Krishna
Chapter 84 Vasudeva of Sacrifice to the Sages at Kurukshetra Explaining the Path of Success
Chapter 85 Lord Krishna Instructs Vasudeva and Retrieves Devakî's Sons
Chapter 86 Arjuna Kidnaps Subhadrâ, and Krishna Instructs Bahulas'va and S'rutadeva
Chapter 87 The Underlying Mystery: Prayers of the Personified Vedas
Chapter 88 Lord S'iva Saved from Vrikâsura
Chapter 89 Vishnu the Best of Gods and the Krishnas Retrieve a Brâhmin's Sons
Chapter 90 The Queens Play and Speak and Lord Krishna's Glories Summarized
This book relates the story of the Lord and His Incarnations since the earliest records of the vedic history. It is verily the Krishna-Bible of the Hindu-universe. The Bhâgavad Gîtâ compares to it like the sermon on the mountain by Lord Jesus to the full Bible. It has 18.000 verses and consists of 12 books also called cantos. These books tell the complete history of the vedic culture with the essence of all its classical stories called Purânas and includes the cream of the vedic knowledge compiled from all the literatures as well as the story of the life of Lord Krishna in full (canto 10). It tells about His birth, His youth, all His wonderful proofs of His divine nature and the superhuman feats of defeating all kinds of demons up to the great Mahâbhârat war at Kurukshetra. It is a brilliant story that has been brought to the West by Swami Bhaktivedânta Prabhupâda, a Caitanya Vaishnava, a bhakti (devotional) monk of Lord Vishnu [the name for the transcendental form of Lord Krishna] who undertook the daring task of enlightening the materialist westerners as well as the advanced philosophers and theologians, in order to help them to overcome the perils and loneliness of impersonalism and the philosophy of emptiness.
For the translation the author of this internet-version has used the translation of Swami Prabhupâda. As an âcârya [guru teaching by example] from the age-old indian vaishnava tradition he represents the reformation of the devotion for God the way it was practiced in India since the 16th century. This reformation contends that the false authority of the caste-system and single dry bookwisdom is to be rejected. Lord Krishna-Caitanya, the avatâra [an incarnation of the Lord] who heralded this reform, restored the original purpose of developing devotion for God and endeavored especially for the sacred scripture expounding on the devotion relating to Krishna as the Supreme Personality of Godhead. This scripture is this bhâgavata purâna from which all the vaishnava-âcâryas derived their wisdom for the purpose of instruction and the shaping of their devotion. The word for word translations as well as the full text and commentaries of this book were studied within and without the Hare Krishna temples of learning in as well India, Europe as in America. The purpose of the translation is first of all to make this glorious text available for a wider audience over the Internet. Since the Bible, the Koran and numerous other Holy texts are readily available, the author meant that this book could not stay behind on the shelf of his own bookcase as a token of material possessiveness. Knowledge not shared is knowledge lost, and certainly this type of knowledge which stresses the yoga of non-possessiveness and devotion as one of its main values could not be left out. The version of Prabhupâda Swami is very extensive covering some 2400 pages of plain fine printed text including his commentaries. And that was only the first ten cantos. The remaining two cantos were posthumously published by his pupils in the full of his spirit. Thus the author was faced with two daring challenges: one was to make a readable running narrative of the book - that had been dissected to the single word - and second to put it into a language that would befit the 21th century with all its modern and postmodern experience and digital progress to the world order without losing anything of its original verses. Thus another verse to verse as-it-is translation came about in which Prabupâda's words were retranslated and set to the understanding and realization I myself acquired. This realization came directly from the disciplic line of succession of the Vaishnava line of âcâryas (teachers) as well as from a realization of the total field of indian philosophy of enlightenment and yoga discipline as was brought to the West by also non-vaishnava guru's and maintained by their pupils. Therefore the author has to express his gratitude to all these great heroes who dared to face the adamantine of western philosophy with all its doubts, concreticism and skepticism. Especially the pupils of Prabhupâda, members of the renounced order (sannyâsîs) who instructed the author in the independence and maturity of the philosophy of the bhakti-yogis of Lord Caitanya need to be mentioned. The author was already initiated in India by a non-vaishnav guru and been given the name of Swami Anand Aadhar ("teacher of the foundation of happiness"). That name the Krishna community converted into Anand Aadhar Prabhu (master of the foundation of happiness) without further ceremonies of vaishnav' initiation (apart from a basic training). Anand Aadhar is a withdrawn devotee, a so-called vânaprashta, who does his devotional service independently in the silence and modesty of his own local adaptations of the philosophy.
The spelling of Sanskrit names has here and there been adapted because of the absence of the suitable Sanskrit signs on the keyboard so that e.g. where normally a flat stripe was placed above the letters a ^accent is placed. It means that one has to choose for two letters where one is written, or that one has to pause pronunciating the word at that place. Also the name Krsna has been spelled this way as Krishna and rsi (=wise) as rishi. Normally the word for word translations of Prabhupâda have been taken as they were given in the translations of Prabhupâda, be it that here and there some words, because of their multiple meanings have lead to slightly different translations. E.g. the word loka means as well planet as place as world. Between square brackets [ ] sometimes a little comment and extra info is given to accommodate the reader when the original text is drawing from a more experienced approach. The original running text of Prabhupâda is linked up at each verse so that it is possible to retrace what the author has done with the text. This is according the scientific tradition of the Vaishnava-community. These texts, as also most of the images, are copyrighted material and the property of the ISCKON-Krishna community and may only be used as a fragment and not be published by non-members without permission (BBT). For the tenth Canto more verse-to-verse loyal translations of a former pupil of Prabhupâda (S'rî Hayesvar das) and Prabhupâda's godbrothers/pupils have been used [including their word for word translation] next to the translation of Prabhupâda, as for this volume [but not the eleventh canto] the word-for-word translations had been omitted and replaced by a more elaborate description of the text. The twelfth canto was drawn in reference to the work of only the ISKCON pupils of Prabhupâda who completed his work. Further was throughout the concatenation process of this version the so called Shastri-version of the Bhâgavatam (from the Gîtâ Press, Gorakpur) as extant with the common Himdu in India itself used as a reference and second opinion.
For copyright purposes concerning the used images and texts and further commentaries and the word-for-word translations of Prabhupâda themselves one will have to consult the Bhaktivedanta Booktrust and other Krishna sites and the printed books of Prabhupâda themselves. For the copyrights on this translation one will have to consult this writer. It is permitted to download and print these texts for private and non-commercial use. For all other usage one will have to contact the author (for links see our linkpage).
With love and devotion, Anand Aadhar Prabhu, Enschede, The Netherlands, 05-28-2000.
Nârada Muni's Vision of Krishna in His Household Affairs
(1-6) S'rî S'uka said: 'Hearing that Lord Krishna had killed Naraka [see 10.59] and that He alone had married so many women, wanted Nârada to see that with his own eyes [and thought he]: 'How wonderful it is that He with a single body is married to that many, at the same time in sixteen thousand separate residences being alone with each of the women.' Thus eager to take a look came the sage of the gods to Dvârakâ, the place flowery with its parks and pleasure gardens resounding with the noise of flocks of birds and swarms of bees. Blooming blue lotuses [indîvaras], day-blooming ones [ambhojas], white esculent ones [kahlâras], moonlight-blooming lotuses [kumudas] and water lilies [utpalas] filled the lakes where the sounds were heard of swans and cranes. There were, embellished with crystal glass, silver and great emeralds, nine hundred thousand palatial mansions splendorously furnished with gold and jewels. They were systematically arranged with many avenues, roads, intersections and squares. With its assembly houses and charming temples for the gods, were its paths and courtyards, shopping streets and patios, all sprinkled with water and was the sun warded off by banners that waved from the flagpoles. (7-8) In the city there was an opulent quarter favored by all the different authorities. There had Tvashthâ [the architect Vis'vakarmâ], for the Lord [who resided there], in full exhibited his talents making the sixteen thousand residences for S'auri's wives as beautiful as could be. Nârada entered one of the great palaces. (9-12) The building was supported by coral pillars that were excellently covered with vaidûrya ['cat-eye' gemstone]. The walls were bedecked with sapphires and the floors shone everywhere. It was built with canopies that by Tvashthâ were constructed with hangings of pearls and had seats and beds made of ivory that were decorated with the finest jewels. There were well-dressed, adorned maidservants with lockets around their necks and finely clad men with turbans and armor, jewels and earrings. Many gem-studded lamps dispelled with their light the darkness and on the carved eaves, my best, danced the peacocks crying loudly about the clouds of aguru smoke they saw curling upwards from the latticed windows. (13) Inside saw the man of learning the Lord of the Sâtvatas together with His wife who fanned Him with a yak-tail fan with a golden handle. She on her turn was at every moment supported by a thousand maidservants equal to her in personal qualities, beauty, youth and fine dress. (14) The Supreme Lord, the best of all who are subservient to the dharma, noticing him, immediately rose from S'rî her couch and offered him, as He bowed down with joined palms, His own seat. (15) Even though He was the Supreme Guru of the Living Being, washed He his feet and carried He that water on His head; [the water to which] He as the master of the saintly justly carries the name of 'the Well-wisher of the Brahmins' [Brâhmanya deva] because one from the holy shrine of His feet finds complete purification [see also the stories of the Ganges 5.17 & 9.9]. (16) As enjoined by the scriptures having been of full worship with the devarishi did the Greatest Sage, the Original Nârâyana, the friend of Nara, converse with him in weighed words that were as sweet as nectar and asked: 'O Master what may We do for the Fortunate One?'
(17) S'rî Nârada said: 'It is not that surprising at all for You to show friendship with the people, o Almighty Ruler of All the Worlds who subdues all the envious, for You, widely acclaimed, are well known out of Your own will to have descended for the highest good of the continuation and the protection of the Living Being [*]. (18) Having seen Your pair of feet, that for Your devotees are the path of liberation upon which Lord Brahmâ and the other gods with their unfathomable intelligence meditate in the heart and which for those who are fallen in the well of a material existence are the shelter for deliverance, I ask for Your blessing to remember You so that I in my travels can constantly think of You.'
(19) Next entered Nârada, my dear, another residence of a wife of Krishna, with the desire to know the mystical power of illusion [yogamâyâ] of the Master of All Masters of Yoga. (20-22) And there indeed he saw Him as well, with Uddhava playing a game of dice, being of worship with transcendental devotion and standing up in order to seat him and so on, asking him, as if He didn't know, 'When has your good self arrived? How can those [householders] who are not so complete, as We are, do what should be done for those [sannyâsîs] who are complete? Anyway, please tell Us, o brahmin, how to be a success in this birth', but Nârada, astonished, standing up said nothing and went to another palace. (23) And there he saw Govinda cuddling His small children. Then, in another house, he saw Him preparing for a bath. (24) Here he saw Him offering oblations and there worshiping the five sacrificial fires [see mahâ-yajñas] with the obligatory rituals; then He fed the twice-born and somewhere else He ate of what had remained from the sacrifices. (25) Somewhere of sunset-worship chanted He controlling His speech the mantra [see Gâyatrî and japa] and elsewhere moved He about with His sword and shield in the lanes of practice. (26) Here the Elder Brother of Gada, rode horses, elephants and chariots and there He was lying on His sofa being praised by bards. (27) This place He was consulting with advisers, Uddhava and others and that place was He engaged sporting in the water surrounded by dancing girls and other women. (28) Somewhere He donated excellent, well ornamented cows to the twice-born and elsewhere listened He to the auspicious classical stories [Purânas] and epic histories [Itihâsas]. (29) Laughing and joking with His beloved in this mansion, practiced He elsewhere the religion [dharma], the economy [artha] and the [kâma] physical lusts [to be regulated, see also purushârthas]. (30) Sitting alone in a place to meditate on the Original Person Transcendental to the Material Nature, rendered He in another place menial service to the elders being of worship with things they liked. (31) Planning for war with certain people here and elsewhere making peace, were Kes'ava together with Râma elsewhere heartening the welfare of the pious. (32) [He saw Him] arranging opulent weddings of daughters and sons at the right time according the vidhi with wives and husbands compatible to them. (33) [He saw how] with the people full of wonder about the celebrations with which the children of the Master of the Masters of Yoga were sent away from home and brought back. (34) With elaborate sacrifices in worship of all the gods being busy here was He there according the dharma in civil service arranging for wells, parks and monasteries and such. (35) For a hunting expedition He this place mounted His horse from Sindhî while He that place, surrounded by the most valorous Yadus, killed the animals to be offered in sacrifice [see **]. (36) Some place moved the Yogamaster about in disguise in the homes of His ministers, eager to find out with each of them what their mentality was. (37) Thereupon said Nârada to Hrishîkes'a, constraining his laughter to what he had seen unfolding of His yogamâyâ of assuming the human role: (38) 'From what we saw happening with the service at Your feet we [now] know of Your mystical potencies, potencies that even for the great mystics are hard to envision, o Lord of Yoga, o Supreme Soul. (39) Permit me to follow You in humility, o Godhead, I'll wander about Your places that are flooded with the fame and loudly sing about Your pastimes that purify all the worlds.'
(40) The Supreme Lord said: 'O brahmin, I am the speaker of it, the performer of it and the sanctioner teaching it to the world; situated in this spirit, o son, do not be disturbed.'
(41) S'rî S'uka said: 'Thus he saw [as no one else could see ***] Him present in one form in all the mansions where He performed the purifying spiritual duties for householders. (42) Having witnessed Krishna's unlimited prowess in the elaborate, manifold manifestation of His yogamâyâ, fell the seer filled with wonder in amazement. (43) With the artha, kâma and dharma [of household life, see also 7.14] thus by Lord Krishna's faithful heart thoroughly honored, went he satisfied away with Him in his mind all the time. (44) Thus following the path of human beings did Nârâyana, who for the welfare of everyone had manifested His potencies, my dear, enjoy, being satisfied by the shy affectionate glances and laughter of sixteen thousand of the finest consorts. (45) Whoever, my dear, but chants, listens or appreciates [reads about] the sensual activities which, inimitable in this world, are performed by Him who is the cause of the dissolution, generation and ongoing business of the universe, will develop devotion for the Supreme Lord, the path to liberation.'
Footnotes:
* The paramparâ adds here: 'As pointed out by S'rîla Vis'vanâtha Cakravartî, all living beings are in fact servants of the Lord. The âcârya quotes the following verse from the Padma Purâna to elucidate:
a-kârenocyate vishnuh
s'rîr u-kârena kathyate
ma-kâras tu tayor dâsah
pañca-vims'ah prakîrtitah"[In the mantra AUM] the letter a signifies Lord Vishnu, the letter u signifies the goddess S'rî, and the letter m refers to their servant, who is the twenty-fifth element." The twenty-fifth element is the jîva, the living being. Every living being is a servant of the Lord, and the Lord is the true friend of every living being. Thus even when the Lord chastises envious persons like Jarâsandha, such punishment amounts to real friendship, since both the Lord's chastisement and His blessing are for the benefit of the living being.'
** Though this activity by the vidhi rule of dayâ is forbidden to the common people and the brahmins, in order to basically be compassionate with all living beings, is it in certain cases allowed to kill animals in the vedic order. S'rîla Prabhupâda comments: "According to Vedic regulations, the kshatriyas were allowed to kill prescribed animals on certain occasions, either to maintain peace in the forests or to offer the animals in the sacrificial fire. Kshatriyas are allowed to practice this killing art because they have to kill their enemies mercilessly to maintain peace in society." [see also e.g. 4: 26, 7.15, 10.1: 4, 10.56: 13,10.58: 13-16 and 10.58: 13-16].
*** The paramparâ adds to this: 'As stated in text 2 of this chapter, all the Lord's activities in the many palaces were performed by the Lord's single spiritual form (ekena vapushâ), which manifested in many places at once. This vision was revealed to Nârada because of his desire to see it and the Lord's desire to show it to him. S'rîla Vis'vanâtha Cakravartî points out that the other residents of Dvârakâ could see Krishna only in the particular part of the city they themselves occupied, and not anywhere else, even if they would sometimes go to another precinct on some business. Thus the Lord gave a special view of His pastimes to His beloved devotee Nârada Muni.'
Krishna's Routines, Troubles and Nârada Pays Another Visit
(1) S'rî S'uka said: 'Then, as dawn was approaching, were the roosters crowing cursed by the wives of the Sweet Lord who, with their heads being held by their husbands [the One Yogamâyâ Lord in Many], were disturbed over [the consequent] separation. (2) Birds roused from sleep by the breeze from the parijâta trees with their bees woke Krishna noisily singing like they were the poets at the court. (3) But Vaidarbhî [Rukminî] didn't like that most auspicious time of the day because it would deny her the arms of Krishna around her. (4-5) Rising during the brahma-muhûrta [the hour before sunrise] touched Mâdhava water and cleared He His mind to meditate upon the unequaled, exclusive, self-luminous Self beyond all dullness of matter. This True Self dispels, infallible as it is, by its [His] own nature perpetually the impurity and gives the joy of existence. It is known as the Brahman which with its [His] own energies constitutes the cause of creation and destruction in this universe [see also 3.29: 31 & 36-37, B.G. 7: 5 & 6 and *]. (6) Then, according the vidhi having bathed in pure water, performed He, the most truthful One, first dressing in lower and upper garments, the entire sequence of the worship at dawn and such and chanted He, after offering oblations in the fire, quietly controlling His speech the vedic mantra [the Gâyatrî, see also **]. (7-9) Consequently according His own nature propitiated He in worship of the rising sun His own expansions: with due respect for the gods, the sages and forefathers, His elders and the ones of learning, donated He day by day many, many good-natured cows with gold on their horns, silver on the front of their hooves and pearl necklaces, who were rich with milk and had only one calf born from them. They, nicely caparisoned were to the ones of learning presented with linen, deerskins, sesame seeds and ornaments [see also ***]. (10) Paying His respects to the cows, the men of learning, the godly, the elders, the spiritual teachers and to all living beings who were but expansions of Himself, touched He [giving darshan, all persons and] things auspicious. (11) He, the very ornament of society, decorated Himself with the clothes, divine garlands, colors and jewelry befitting Him. (12) Caring as well for the ghee [used in the sacrifices] as the mirror, attended He to the cows, the bulls, the twice-born, the gods and the objects of desire, in arranging for gifts to the satisfaction of all societal classes living in the city and the palace and greeted He His ministers answering in full to all their needs. (13) First distributing garlands, betel nut and sandalwood paste to the learned, [and then] to His friends, His ministers and His wives, would He next partake of them Himself. (14) His driver, by then having brought His supremely wonderful chariot yoked with the horses Sugrîva and so on [see 10.53: 5], stood bowing before Him. (15) Holding the charioteer his hands He then together with Sâtyaki and Uddhava mounted it like He was the sun rising over the mountains in the east. (16) With difficulty leaving the palace women behind who looked at Him with glances shy and loving, He left, showing a smile that seized their minds. (17) Awaited by all the Vrishnis He entered the assembly hall known as Sudharmâ [see also 10.50: 54] which for those who entered wards off the six waves, my dear [see shath-ûrmi]. (18) The Almighty One, the Best of the Yadus seated there high on His throne in the midst of the Yadus, the lions among men, illuminated all the quarters as He with His effulgence shone like the moon in the sky surrounded by the stars. (19) There the jesters, o King, served the Almighty One with various forms of amusement, just as professional entertainers [like magicians] and women dancing energetic dances did on their turn. (20) They danced to the sounds of vînâs, mridangas and muraja-drums, flutes, cymbals and conches while the bards, storytellers and panegyrists sang and offered praise. (21) There recited some brahmins sitting continually vedic mantras while others recounted stories about kings from the past famous for their piety.
(22) Some day was the arrival announced of a person, o King, who, given access to the Fortunate One by the doorkeepers, had never been seen there before. (23) After his reverence with joined palms before Krishna, the Supreme Lordship, submitted he the suffering of the kings held captive by Jarâsandha. (24) During a conquest by him of all directions were all those kings who did not accept him in complete subservience - about twenty thousand of them - by force detained in the fortress of Girivraja. (25) The kings relayed: 'Krishna, o Krishna, o immeasurable Soul, o You who takes away the fear of the surrendered; being so different in mentality do we, afraid as we are in our material existence, come to You for shelter! (26) The whole world prone to doing it wrong is bewildered about the duties out here that are beneficial in the worship of You to Your command that, in so far one is doing one's own in this, constitutes the power of existence in serving longevity and hope; may there be the obeisances to Him, the Ever Vigilant ['unblinking of Time'] who all of a sudden cuts this all off [at the time of one's death]. (27) You, the predominating authority of this universe, have descended with Your expansion [Balarâma] to protect the saintly and to subdue the wicked; we do not understand o Lord how any other person in transgression with Your law [like Jarâsandha] or else by dint of his own creativity [like us] would achieve that. (28) The conditional happiness of kings, o Lord, is like a dream, always being full of fear with the burden of this mortal frame; in rejecting that happiness of the soul that is obtained by selfless service unto You, do we, with Your bewildering material reality of mâyâ out here, suffer the greatest misery. (29) Therefore, o Goodness whose pair of feet remove the sorrow, please release us, the surrendered, who were bound in the fetters of karma by him carrying the name of Maghada who, like the king of the animals with sheep, alone wielding the prowess of a ten thousand mad elephants imprisoned us in His residence. (30) Eighteen times having raised Your cakra and crushed him defeated he only once in battle You, who confident in Your unlimited power were absorbed in human affairs [see 10.50: 41 & 10.52: 7]; and now, filled with pride, he torments us, Your subjects, o Unconquerable One; please rectify that!' (31) The messenger said: 'Thus do the ones held captive by Jarâsandha and who have surrendered to the base of Your feet hanker for the sight of You; please bestow Your welfare on these poor souls!'
(32) S'rî S'uka said: 'After the envoy of the kings thus had spoken, appeared the supreme rishi [Nârada] who with his yellowish mass of matted locks had an effulgence like that of the sun. (33) Seeing him offered the Supreme Lord Krishna, the Supreme Controller of the controllers of all the worlds, with His head His respects, gladly standing up along with His followers and the members of the assembly. (34) With him having been of worship according the rules and his acceptance of a seat, spoke He with truthful, pleasing words of reverence that pleased the sage: (35) 'It is a fact that today the three worlds are completely rid of all fear, for that is the quality of the great and fortunate one [of you] traveling the worlds. (36) With the three worlds the way they are arranged by their Controller is there nothing you don't know; so, therefore, let's hear from you what the plans of the Pândavas are.'
(37) S'rî Nârada said: 'I witnessed the many forms of Your inscrutable mâyâ, o Almighty One, Bewilderer of [even] the Creator of the Universe [see 10.14]; for me it is not that amazing, o All-encompassing One, that You covered by Your own energies move among the created beings like a fire of which the light is covered. (38) Who is able to properly understand the purpose of You who by Your own material energy creates and withdraws this universe which manifests [for its beings] to exist in relation to You; my obeisances for You inconceivable in Your nature. (39) He who for the individual soul in samsâra, not knowing liberation from the trouble that the material body brings, by His avatâras for His pastimes lights His own torch of fame; You, that Lord, I approach for shelter. (40) Nonetheless will I tell You, o Highest Truth imitating the human ways, what Your devotee the king [Yudhishthhira], the son of Your father's sister intends to do. (41) The king, the son of Pându, desiring the top position for Your sake wants to perform the greatest sacrifice known as Râjasûya, please give that Your blessing. (42) O Lord to that best of all sacrifices will all enlightened and likewise souls as well as the kings of glory eager as they are to see You attend. (43) When from hearing, chanting and meditating about You, the Full of the Absolute, even the dregs of society find purification, what then may one expect for those who see You and touch You? (44) The spotless fame of You is, expanding [like a canopy] in all directions, proclaimed in heaven, in the lower regions and on the earth, o Bringer of Good Fortune to All the Worlds. In the form of the water washing from Your feet that purifies the entire unverse, is that grace called the Mandâkinî in the divine spheres, the Bhogavatî in the lower worlds and the Ganges here on earth.'
(45) S'rî S'uka said: 'When His own supporters [the Yâdus] did not agree because they wanted to defeat [Jarâsandha] spoke Kes'ava smiling to His servant Uddhava with a charming use of words. (46) The Fortunate One said: 'You indeed as the apple of Our eye and Our well-wishing friend from that position perfectly know what expression would be of use in this regard, please tell Us what should be done, We have full faith in you and will carry that out.'
(47) Thus requested by his Maintainer who acted as if He, the all-knowing One, was puzzled, gave Uddhava humbly accepting the order on his head, a reply.'
Footnotes
* Concerning the matter of Brahman relating to the person of Krishna adds the paramparâ: 'One who is favored by the Lord's internal potency can understand the nature of the Absolute Truth [or Brahman]; this understanding is called Krishna consciousness'.
** According S'rîdhara Svâmî would Lord Krishna in this before sunrise first offering oblations and then doing the mantra follow to the disciplic succession from Kanva Muni [mentioned in 9.20].
*** With the M.W. dictionary confirming to the term badva used here the meaning of 'a great number' quotes S'rîdhara Svâmî several Vedic scriptures to show that in the context of Vedic ritual, a badva here refers to 13,084 cows and further gives evidence that the usual practice for great saintly kings in previous ages was to give 107 such badva, or groups of 13,084 cows. Thus the total number of cows given in this sacrifice, known as Mañcâra, could have amounted to 14 lakhs, or 1.400.000.
The Lord Travels to Indraprastha on Advice of Uddhava
(1) S'rî S'uka said: 'Hearing thus what was stated by the devarishi, spoke the gifted Uddhava with understanding for the stance taken by the royal assembly and Krishna. (2) S'rî Uddhava said: 'O Lord, You should do what the rishi said, and be of assistance to him, Your father's son, who intends to perform sacrifice, and You should as well offer those [the kings] protection who seek their refuge. (3) Since the Râjasûya sacrifice should be performed by the one who gained the upper hand in all directions o Almighty One, will You, in my opinion, with conquering the son of Jarâ be serving both purposes. (4) By this there will be great gain for us and for You, o Govinda, and You will release the kings imprisoned; thus proceeding will it be Your glory. (5) He [Jarâsandha] is a king as strong as a thousand elephants and cannot be conquered by other men of power, save for Bhîma who is equally strong. (6) Only chariot-to-chariot can he be defeated, not when he is together with a hundred akshauhinîs; also will he, devoted as he is to the brahminical, never refuse what the learned ask from him. (7) Visiting him wearing the dress of a brahmin must Bhîma beg for charity and without hesitation kill him in Your presence in a one-to-one fight. (8) Hiranyagarbha ['the one of the golden light' or Brahmâ] and S'arva [he who kills by the arrow, viz. S'iva, see 7.10: 67], are of You, the Controller of the Universe, of Your formlessness of Time, but the instrument in creation and annihilation. (9) In their homes do the godly wives of the [imprisoned] kings sing about Your spotless deeds. They sing about You killing their enemy and delivering their husbands; just as the gopîs do [in missing You, see 10.31] and the lord of the elephants [Gajendra being captured see 8.3], just as the daughter of Janaka did [Râmacandra's Sîtâ, see 9.10] and Your parents [when in Kamsa's prison, see 10.3], and so too do the sages upon having obtained your shelter [see e.g. 9.5] as well as we sing about You. (10) The killing of Jarâsandha, o Krishna, surely will bring us an immense advantage, namely the consequent excellence [of the kings] ànd the sacrifice favored by You.'
(11) S'rî S'uka said: 'The words Uddhava thus stated, in every way auspicious and infallible o King, were by the devarishi, the Yadu elders and by Krishna as well praised in response. (12) The Almighty Supreme Lord, the son of Devakî, took leave from those He owed respect [following the human ways] and next ordered His servants Dâruka, Jaitra and others to prepare for His departure. (13) Sending away His wives and sons for the luggage and saying goodbye to Sankarshana [Balarâma] and the Yadu king [Ugrasena], o killer of the enemies, mounted He His chariot brought by His driver, from which the flag of Garuda waved. (14) Then, surrounded by His chiefs and fierce guards, chariots, elephants, infantry and cavalry - His personal army - moved He out with from all sides vibrating the sounds of mridangas, bherî horns, gomukha horns, kettledrums and conchshells. (15) In golden palanquins carried by men, came following in fine clothes, ornamented, with perfumed oils and garlands, Acyuta's wives along with their children well guarded by soldiers with shields and swords in their hands. (16) The well ornamented women of the household and the courtesans came along with human carriers, camels, bulls, buffalo, donkeys, mules, bullock carts and she-elephants fully loaded with grass-huts, blankets, clothing and more items like that. (17) The huge army with a choice of flagpoles, banners, sunshades, yak-tail fans, weapons, jewelry, helmets and armor appeared that day glittering and shining in the rays of the sun; with the rumour of its sounds was it like an ocean restless with timingilas and waves. (18) After having heard and approved His plan, bowed the muni [Nârada], being honored by the Lord of the Yadus and feeling happy over the meeting with Mukunda, down to Him and went he, placing Him in his heart, away through the sky. (19) The messenger of the kings was by the Supreme Lord, to please him with His word, addressed with: 'Do not fear, o envoy, all fortune to you [and your kings]. I'll arrange for the killing of the king of Mâgadha.'
(20) Thus being addressed departed the messenger who informed the kings in detail. They then, eager for their liberation, awaited the moment they would meet S'auri. (21) Crossing through Ânarta [the region of Dvârakâ], Sauvîra [eastern Gujarat], Marudes'a [the Rajasthan desert] and Vinas'ana [the district of Kurukshetra], passed the Lord through hills, rivers, cities, villages, cow pastures and quarries. (22) Mukunda first crossing the river Drishadvatî then crossed the Sarasvatî, then passed through the province of Pañcâla and Matsya and finally reached Indraprastha. (23) Hearing that He, so rarely seen by human beings, had arrived, marched he whose enemy never was born [king Yudhishthhira] out [of his city] surrounded by his priests and relatives [in order to welcome Him]. (24) With an abundance of sounds of songs and instrumental music and the vibration of hymns went he forth to Hrishîkes'a, being as reverential as the senses are tuned to life. (25) The heart of the Pândava seeing Lord Krishna after so long a time melted with affection whereupon he embraced Him, his dearmost friend, over and over. (26) The ruler of man closing in his arms the body of Mukunda, the shining abode of Ramâ, found all his ill-fortune destroyed and achieved the highest bliss, in his exhilaration with tears in his eyes forgetting the illusory affair of being embodied in the material world. (27) Bhîma filled with joy embracing Him, his maternal nephew, laughed out of love with eyes brimming with tears and also of the twins [Nakula and Sahadeva] and of Kirîtî ['he with the helmet' or Arjuna] flowed profusely the tears as they with pleasure embraced Acyuta, their dearmost friend. (28) After He was embraced by Arjuna and had received the twins their obeisances, bowed He, according the etiquette, before the brahmins, the elders and the honorable Kurus, Sriñjayas and Kaikayas. (29) The bards, the chroniclers, the singers of heaven, the eulogists and jesters with mridangas, conches, kettledrums, vînâs, small drums and gomukha horns, all sang, danced and glorified with hymns the Lotus-eyed one as also did the brahmins. (30) The Supreme Lord, the Crest Jewel of the Renown of Piety, thus being glorified by His well-wishers around Him, entered the decorated city. (31-32) In the city of the king of the Kurus He saw the roads sprinkled with water fragrant of the mada [the rut-liquid] of elephants, colorful flags, gateways decorated with golden pots full of water and young men and women all in new apparel with ornaments, flower garlands and sandalwood on their bodies. In each home lamps were lit and offerings of tribute displayed with the smoke of incense drifting from the latticed windows and banners waving from the roofs that were adorned with golden domes with large silver bases. (33) Hearing of the arrival of the Reservoir for the Eyes of Man to Drink from, went the young women, to look on, onto the king's road thereby immediately abandoning their households or their husbands in bed, with the knots still in their hair and their dresses loosened in their eagerness. (34) There, very crowded with elephants, horses, chariots and soldiers on foot, caught they the sight of Krishna with His wives, and while they embraced Him in their hearts, scattered the women who [because of the commotion] had climbed onto the rooftops, flowers while giving Him a heartfelt welcome with broad smiles to their glances. (35) Seeing Mukunda's wives on the road like stars around the moon, exclaimed the women: 'What did they do that the Diadem of Men with the small portion of His playful smiles and glances grants their eyes the honor of the [complete] festival?' (36) Here and there approached citizens with auspicious offerings in their hands and performed the masters of the guilds, who banned their sins, worship for Krishna. (37) As He entered the king's palace approached the members of the royal household all in a flurry to greet full of love and with blossoming eyes Mukunda. (38) When Prithâ [queen Kuntî] saw her brother's son, Krishna, the Controller of the Three Worlds, rose she with a heart full of love from her couch together with her daughter-in-law [Draupadî] in order to embrace Him. (39) The king bringing Govinda, the Supreme God of All Gods, to His quarters could, overwhelmed by his great joy, not remember anymore what all had to be done for the reverential display of worship. (40) Krishna performed an offering of obeisances in respect of His father's sister and the elderly women, o King, and so also did His sister [Subhadrâ] and Krishnâ [Draupadî] bow down to Him. (41-42) Prompted by her mother-in-law [Kuntî] worshiped Krishnâ [Draupadî] with clothing, flower garlands, jewelry and so on, all Krishna's wives: Rukminî, Satyabhâmâ, Bhadrâ, Jâmbavatî, Kâlindî, Mitravindâ the descendant of S'ibi, the chaste Nâgnajitî as well as the others who had come. (43) The king of dharma [Yudhishthhira] comfortably accommodating Janârdana with His army, His servants and ministers and His wives saw to it that they were provided each and every moment. (44-45) Staying several months according His desire to please the king, went He, sporting with Arjuna and surrounded by guards, out riding with His chariot. He, accompanied by Arjuna, satisfied the fire-god by offering him the Khândava forest. Maya [a demon] whom He had saved, then built a celestial assembly hall for the king [in Hastinâpura].'
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 twice-born 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.'
Footnotes
* 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."
Lord Krishna Blesses the Liberated Kings
(1-6) S'rî S'uka said: 'The twenty thousand eight hundred [kings] who in battle were defeated [by Jarâsandha] came out of the fortress of Giridronî [the capital] being dirty and with dirty clothes. Emaciated of hunger, with dried up faces and because of their imprisonment being greatly weakened drank they Him in with their eyes and were they as if licking with their tongues, as if smelling Him with their nostrils and embracing Him with their arms. He the One dark gray like a cloud, in yellow clothing, marked by the S'rîvatsa, by four arms, charming eyes pinkish as the whorl of a lotus, a pleasant face, the gleaming makara [seamonster shaped] earrings; with a lotus, a club, a conchshell and a disc in His hands; a helmet, necklace, golden bracelets, a belt and armlets decorating Him and with the splendid brilliant jewel and a forest flower garland around His neck. They, whose sins were destroyed, bowed, with their heads down at His feet. (7) And while the kings with joined palms with their words praised the Master of the Senses was by the ecstasy of seeing Krishna the weariness of their imprisonment dispelled.
(8) The kings said: 'Obeisances to You, o God of the Gods, o Lord of the Surrendered and Remover of Distress, o Inexhaustible One; please o Krishna save us, the surrendered ones who are so despondent about the terrible of a material existence. (9) O Madhusûdana, we do not point our finger, o Master, at the ruler of Magadha since it is by Your furthering of the good, o Almighty One, that kings [in defiance] fall from their position. (10) Exhilarated and clamoring with the sovereignty and opulence does a king not obtain the real benefit in his being deluded by Your mâyâ thinking that the temporary assets would be permanent. (11) The same way as a child considers a mirage a reservoir of water, do those lacking in discrimination see the illusory subject to transformation as substantial. (12-13) We who before in our lusting about the wealth lost our sight and quarreling with each other about ruling this earth very mercilessly harassed our own citizens o Master, have with [You as] death standing before us arrogantly disregarded You. We o Krishna, have been forced to part from our opulence in our pride being hurt by Your mercy in the form of the irresistible power of the Time which moves so mysteriously. We beg You to allow us please to live in the remembrance of Your feet. (14) Henceforward we no longer hanker for a kingdom that appearing like a mirage must constantly be served by the material body that subjected to demise is a source of disease; nor do we, o Almighty One, hanker for the fruit of pious work in an hereafter so attractive to the ears [compare B.G. 1: 32-35]. (15) Please instruct us in the means by which we may remember Your lotus-like feet, even though we time and again keep returning to this world [see B.G. 8: 14]. (16) Over and over our obeisances for Krishna the son of Vasudeva, the Lord and Supersoul of the ones of salute; to Govinda, the Destroyer of the Distress.'
(17) S'rî S'uka said: 'The Supreme Lord, the Giver of Shelter, commendably praised by the kings freed from their bondage, my dear, mercifully spoke to them with gentle words. (18) The Supreme Lord said: 'I assure you, as from now, o Kings, as you wish will rise your very firm devotion to Me, the Self and Controller of All. (19) Your resolve is fortunate, o rulers, for I see you truthfully speak about the impudent infatuation one can have with the opulence and power that is so maddening to the human being. (20) Haihaya [or Kârtavîryârjuna 9.15: 25], Nahusha [9.18: 1-3], Vena [see 4.14], Râvana [9.10], Naraka [or Bhauma 10.59: 2-3] and others fell from their positions as gods, demons and men because of their being intoxicated by the opulence. (21) You, understanding that this material body and such is subject to birth and finality, should, in being connected to Me in worship with sacrifices, protect your citizens according the dharma. (22) Facing the facts of happiness and distress, birth and death, should you engage in begetting generations of progeny, while you in the spirit are fixed in accepting Me. (23) Neutral in relation to the body and all that and, steadfast in keeping to the vows, being satisfied within, will you, fully concentrating your minds upon Me, in the end reach Me, the Absolute of the Truth [compare B.G. 4: 9; 8: 7; 9: 28; 12: 3-4].'
(24) S'rî S'uka said: 'Krishna, the Supreme Lord and Controller of All the Worlds, who thus had instructed the kings, engaged menservants and women in bathing them. (25) O descendent of Bharata, He took care that Sahadeva [Jarâsandha's son] served them befittingly with clothing, ornaments, garlands and sandalwood paste. (26) Properly bathed and well decorated were they fed with excellent food and bestowed with various pleasures worthy of kings like bethelnut etc. (27) Honored by Mukunda shone the kings freed from their distress splendidly with their gleaming earrings like they were the planets at the end of the rainy season. (28) Having them mount chariots with fine horses adorned with gold and jewels sent He, gratifying them with pleasing words, off to their own kingdoms. (29) They, the greatest of personalities, who thus by Krishna were liberated from all difficulty went away thinking of nothing but the deeds of Him, the Lord of the Living Being that is the Universe. (30) To their ministers and other associates they spoke of the activities of the Supreme Personality and just as the Lord had instructed carried they out His orders diligently. (31) Having had Jarâsandha killed by Bhîmasena, departed, after being worshiped by Sahadeva, Kes'ava, accompanied by the two sons of Prithâ. (32) Arriving in Indraprastha blew they the conchshells that brought discomfiture to the enemies they defeated but now brought delight to their well-wishers. (33) The residents of Indraprastha pleased in their heart to hear that, understood that Jarâsandha was put to rest and that the king [Yudhishthhira] his objectives were met. (34) Arjuna, Bhîma and Janârdana then recounted, after having offered the king their obeisances, everything they had done. (35) The king of the dharma couldn't speak a word when he heard that. In ecstasy over Krishna's mercy shed he tears out of love.'
The Râjasûya: Krishna the First and S'is'upâla Killed
(1) S'rî S'uka said: 'Yudhishthhira, the king, thus hearing of the death of Jarâsandha and the display of power of the almighty Krishna, pleased with that addressed Him. (2) S'rî Yudhishthhira said: 'All the spiritual masters, inhabitants, and great controllers there are of the three worlds, carry the indeed rarely obtained command [of You] on their heads. (3) That He, the Lotus-eyed Lord Yourself, takes directions of those to the day living people [like us] who presume themselves to be controllers, is, o All-pervading One, the greatest annoyance. (4) Like with the sun indeed, does of the One without a Second, the Absolute Truth, the Supersoul, the power not increase nor diminish by [His] activities [see B.G. 2: 40]. (5) O Mâdhava, the perverted mentality of setting apart 'you and yours' and 'I and mine', as if one is of the animals, is verily not Yours, o Unconquerable One, nor of your bhaktas.'
(6) S'rî S'uka said: 'Thus having spoken chose the son of Prithâ, at the right time for the sacrifice, with the permission of Krishna the priests who were suitable, the brahmins who were vedic experts: (7-9) Dvaipâyana [Vyâsa], Bharadvâja, Sumantu, Gotama, Asita, Vasishthha, Cyavana, Kanva, Maitreya, Kavasha, Trita, Vis'vâmitra, Vâmadeva, Sumati, Jaimini, Kratu, Paila, Parâs'ara, Garga, Vais'ampâyana as also Atharvâ, Kas'yapa, Dhaumya, Râma of the Bhârgavas [Pâras'urâma], Âsuri, Vîtihotra, Madhucchandâ, Vîrasena and Akritavrana. (10-11) Also invited were others like Drona, Bhîshma, Kripa and Dhritarâshthra with his sons, and the highly intelligent Vidura; kings with their royal entourages, brahmins, kshatriyas, vais'yas and s'ûdras, all came there eager to attend the sacrifice, o King. (12) Then furrowed the brahmins with plowshares of gold the place of worshiping the gods and inaugurated they there the king according the injunctions. (13-15) The utensils were of gold like it had been in the past when Varuna sacrificed [compare 9.2: 27]. The rulers of the worlds headed by Indra, including Brahmâ and S'iva; the perfected and heavenly singers with their entourage; the scholars, the great serpents [v.i.p.s, egos], the sages, the wealth keepers and wild men; the birds of heaven [see khaga], the mighty, the venerable and the earthly kings who were invited, as also the wives of the kings came from everywhere to the Râjasûya sacrifice which they, not being surpised, for a devotee of Krishna deemed quite appropriate. (16) The priests who were as powerful as the gods performed for the great king the Râjasûya sacrifice as was vedically prescribed, exactly the way the demigods had done it for Varuna. (17) On the day for extracting the soma-juice worshiped the king very attentively the sacrificers and the exalted personalities of the assembly. (18) The members seated in the assembly pondering over who of them deserved to be worshiped first could not arrive at a conclusion because there were many [who qualified]; then Sahadeva [the Pândava] spoke up: (19) 'Acyuta for sure deserves the supreme position, He is the Supreme Lord, the leader of the Sâtvatas, He doubtlessly covers all the demigods as well as the place, time and necessities and such. (20-21) This universe as well as the great sacrificial performances, the sacred fire, the oblations and the incantations are founded upon Him and the analytical perspective and the yoga are aiming at Him. He is the One alone without a second upon whom the Living Being builds, the Unborn One relying on Himself alone, o members of the assembly, who creates, maintains and destroys. (22) He generates the various activities out here; to His grace does the whole world endeavor and follow its ideals known as the religiosity and so on [the purusharthas]. (23) Therefore should the greatest honor be given to Krishna, the Supreme One; if we do it this way, will we be honoring all living beings as well as ourselves. (24) It is to be given to Krishna, the Soul of all beings who sees no one as separate from Himself; to the One of Peace Perfectly Complete who for one who wishes his love to be reciprocated, is the Unlimited [the Infinite of Return].'
(25) Sahadeva thus speaking fell silent and all the ones of excellence and truth who heard this and had awoken to the influence of Krishna said happily: 'This is excellent, very fine!'
(26) Hearing what the twice-born pronounced, worshiped the king overwhelmed by love Hrishîkes'a fully, glad to know that the members of the assembly were content. (27-28) Washing His feet and taking the water that purifies the world on his own head, carried he it with pleasure to his wife, his brothers, his ministers and family. And as he with precious yellow silken garments and jewelry was honoring Him, could he, with the tears filling his eyes, not look Him straight in His face. (29) Seeing Him honored this way exclaimed all the people with joined palms: 'Obeisances to You, all victory to You!' and to that they bowed down to Him and showered they Him with flowers.
(30) The son of Damaghosha [S'is'upâla, see 10.53] hearing this rose, aroused by the descriptions of Krishna's qualities, from his seat angrily waving with his arms and said, resolutely addressing the Fortunate One with harsh words, this in the middle of the assembly: (31) 'The vedic word of truth that Time is the unavoidable controller, has been proven true since even the intelligence of the elders could be led astray by the words of a boy! (32) All of you very well know who would be the most praiseworthy; please, all you leaders of the assembly, pay no attention to the statements of the boy that Krishna should be chosen for being honored. (33-34) You overlook the leaders in the assembly who are the best among the wise. They, dedicated to the Absolute Truth, are held high by the local authorities, they are men who by spiritual understanding, austerity, vedic knowledge and vows eradicated their impurities. How can a cowherd, who is a disgrace to His family, deserve it to be worshiped? He deserves it no more than a crow deserves the sacred rice cake! (35) How can He, acting on His own accord and devoid of kula [a proper upbringing] varna [vocational propriety] and âs'rama [sense of duty to one's age], thus missing the qualities, deserve it to be worshiped? (36) With their [Yadu-]dynasty cursed by Yayâti [see 9.18: 40-44], being ostracized by well-behaved persons [see 10.52: 9] and wantonly addicted to drinking [e.g. 10.67: 9-10], how can such a one deserve the worship? (37) Abandoning the lands [of Mathurâ] graced by the brahmin sages took these Ones to a fortress in the sea [10.50: 49] where the brahminical is not observed [10.57: 30], and where They as thieves give a lot of trouble to the people [e.g. 10.61].'
(38) Before him who, with speaking such and more harsh words, had lost all his chances, spoke the Supreme Lord not a word. He kept silent like a lion to a jackal's cry. (39) Hearing that intolerable criticism, covered the members of the assembly their ears and went they away cursing the king of Cedi angrily. (40) A person dedicated to Him who does not leave the place where criticism of the Supreme Lord is heard, will, having lost his pious credit, fall down. (41) The sons of Pându, the Matsyas, Kaikayas and Sriñjayas then, infuriated raising their weapons, stood prepared to kill S'is'upâla. (42) Thereupon, o scion of Bharata, took S'is'upâla undaunted up his sword and shield to challenge with insults the kings in the assembly who were the proponents of Krishna. (43) The Supreme Lord just then rising stopped His devotees and displeased attacked His enemy with His sharp-edged disc with which He severed his head. (44) With S'is'upâla killed there was a tumultuous uproar among the audience, which thus offered the kings who sided with him and feared for their lives the opportunity to flee. (45) Right before the eyes of all the living rose from the body of S'is'upâla a light that entered Krishna like it was a meteor from the sky falling to earth [see also 10.12: 33]. (46) Extending throughout three lifetimes had he been obsessed by a mentality of enmity and attained he thus meditating Oneness with Him [B.G. 4: 9]. It is really so that one's attitude is the cause of one's rebirth! [see B.G. 8: 6 & Jaya and Vijaya] (47) The emperor gave in gratitude the priests and the members of the assembly abundant gifts, respecting them all properly according the scriptural injunctions, and performed the avabhritha ceremony [of washing himself and the utensils to conclude the sacrifice]. (48) Krishna, the Controller of the Controllers of Yoga, seeing to it that the sacrifice of the king was performed, stayed a couple of months [in Indraprastha] on the request of His well-wishers. (49) Then asking permission with a reluctant king, went the son of Devakî, Îs'vara, with His wives and ministers away to His own city. (50) The tale of the two Vaikunthha residents that due to the curse of the learned ones had to be born again and again, has by me been related to you in detail [see 3.16]. (51) King Yudhishthhira in the midst of the brahmins and kshatriyas bathing at the avabhritha of the Râjasûja shone as brilliant as the king of the demigods. (52) All the gods, humans and beings in the sky [the lesser gods, the Pramathas] honored by the king happily returned to their own domains, full of praise for Krishna and the sacrifice. (53) [All were happy], except for the sinful Duryodhana, who was the pest of the Kuru dynasty and the personification of the Age of Quarrel. To face the flourishing opulence of the Pândavas was something he couldn't bear.
(54) He who recites these activities of Lord Vishnu, the deliverance of the kings, the sacrifice and the killing of the king of Cedi and such, is delivered from all sin.'
Concluding the Râjasûya and Duryodhana Laughed at
(1-2) The honorable king said: 'All the human divinity, o brahmin, that assembled at the Râjasûya sacrifice of Ajâtas'atru [he whose enemy was never born, or Yudhishthhira], were delighted with the great festiveness they saw: the kings, the sages and the godly, thus I heard my lord, except for Duryodhana; please enlighten us on the reason for that.'
(3) The son of Vyâsa said: 'At the Râjasûya sacrifice of the great soul of your grandfather were the family members who were bound in divine love, engaged in humbly serving him. (4-7) Bhîma was in charge of the kitchen, Duryodhana supervised the finances, Sahadeva did the reception and Nakula procured the needed items. Arjuna served the preceptors, Krishna washed the feet, the daughter of Drupada served the food and the magnanimous Karna handed out the gifts. Yuyudhâna, Vikarna, Hârdikya, Vidura and others like the sons of Bâhlîka headed by Bhûris'ravâ and Santardana, were, eager to please the king, willing to engage in the diversity of duties at the time of the elaborate sacrifice, o best of kings. (8) The priests, the prominent officials, the highly learned and all the best well-wishers, being well honored with pleasing words, auspicious offerings and gifts of gratitude, executed, after the king of Cedi had entered the feet of the master of the Sâtvatas, the avabhritha bathing in the river of heaven [the Yamunâ]. (9) To begin with the avabhritha celebration sounded the music of a variety of gomukha horns, kettledrums, large drums, mridangas, smaller drums and conchshells. (10) Women dancers danced and singers sang joyfully in groups as the loud sound of their vînâs, flutes and hand cymbals touched the heavens. (11) The kings with necklaces of gold took off [to the Yamunâ] with footsoldiers, flags and banners of different colors, excellent majestic elephants, chariots and horses that were finely caparisoned. (12) The Yadus, Sriñjayas, Kâmbojas, Kurus, Kekayas and Kos'alas with their armies, headed by [the king,] the performer of the sacrifice, made the earth tremble. (13) The ones officiating, the priests and the brahmins of excellence loudly vibrated the vedic mantras, while the gods and sages, the forefathers and singers of heaven recited praises and rained down flowers. (14) Men and women nicely adorned with sandalwood paste, garlands, jewelry and clothes, smeared and sprinkled each other playing with various liquids. (15) The courtesans were by the men playfully smeared with yogurt and perfumed water with plenty of turmeric and vermilion powder, and so smeared they in return [*]. (16) The queens guarded by soldiers went, just as did the wives of the gods in their celestial chariots in the sky, out to witness this firsthand and as they by their cousins and friends were sprinkled, was it a beautiful sight to see their faces blossoming with shy smiles. (17) They, their brothers-in-law, their friends and so on, all squirted with syringes to which their arms, breasts, thighs and waists due to the excitement became visible with their dresses drenched and loosened, and the braids of small flowers in their hair slipped; and so did they in the process of their charming play agitate the ones impure of mind. (18) He, the emperor mounted his chariot with excellent horses and shone, hung with gold, forth with his wives as the king of sacrifices, the Râjasûya with all its rituals, in person. (19) After having executed the patnî-samyâja- [**] and avabhritha ceremonies, made the priests him perform the âcamana of sipping water for purification, and bathe in the Ganges together with Draupadî. (20) The kettledrums of the gods resounded together with those of the human beings while the godly, the sages, the forefathers and the humans created a rain of flowers. (21) After this bathed all humans of all classes and orders in that place where even the greatest sinner can instantly be freed from all contamination. (22) The king next putting on a new set of silken garments, nicely ornamented honored the priests, the ones officiating and the brahmins with jewelry and clothing. (23) In diverse ways went the king, devoted to Nârâyana, at lengths in proving his respects to the kings, his friends, well-wishers, direct family, more distant relatives as also to others. (24) All the men, jeweled with earrings, wearing flowers and turbans, jackets and silks as well as the most precious pearl necklaces, shone like the demigods; just as did the women who with the beauty of their faces adorned with pairs of earrings and locks of hair wearing golden belts, radiated brilliantly. (25-26) Then, with his permission, did the priests highly respected, the officials, the vedic experts, the brahmins, the kshatriyas, vais'yas, s'ûdras and the kings who had come and, o king, along with their followers, the local rulers, the spirits, the forefathers and demigods had been worshiped, go back to their own abodes. (27) Like mortal men drinking the amrita had they never enough of glorifying the great celebration of the Râjasûya sacrifice of the saintly king, the servant of Lord Krishna. (28) In pain because of being separated from Krishna had king Yudhishthhira as said [in 10.74: 48] in his love for his family members and relatives difficulty letting them go. (29) My dear, in order to please him stayed the Supreme Lord there. The Yadu heroes who for that purpose were headed by Sâmba he sent off to Dvârakâ. (30) This way was the king, the son of Dharma [Yamarâja or Dharma, the lord of the duties] successfully crossing over the so difficult to overcome ocean of his desires, by Krishna freed from the fever [see also 10.63: 23].
(31) Duryodhana was pained when he saw within the palace the opulence of the Râjasûya and the greatness of him [Yudhishthhira] whose very soul was Acyuta. (32) In it were brought together all the different opulences of the kings of men, the kings of demons and the kings of the godly. Being provided by the cosmic architect [Maya Dânava], served that wealth the daughter of king Drupada with her husbands [the Pândavas]. Himself also attracted to her lamented the heart of the Kuru-prince. (33) The thousands of queens of the lord of Mathurâ were at the time there present, most attractive with their waists and heavy hips, moving around slowly with their feet charmingly tinkling, with their pearl necklaces reddened by the kunkuma from their breasts and with their beautiful faces richly adorned with earrings and locks of hair. (34-35) In the assembly hall constructed by Maya it so happened that the son of Dharma, the emperor in person, accompanied by his attendants, his family and also Krishna, his Very Eye, was seated on a throne of gold as if he, with the opulences of supreme rulership, was Indra, joined and being praised by the court poets. (36) There, o King, then entered Duryodhana surrounded by his brothers. Proud as a peacock wearing a crown and necklace, had he constantly his hand on his sword while angrily insulting [the doorkeepers]. (37) Bewildered by the magic of Maya taking the solid floor he saw for water, held he the end of his garment high, but further up fell he in water which he took for a solid floor. (38) Bhîma seeing it laughed out loadly as also did the women, the kings and the rest, who, my dear, even though they were checked by the king, had the approval of Krishna. (39) He [Duryodhana], burning with anger, embarrassed holding his face low, went hurt inside off to Hastinâpura. When that happened rose from the truthfull a very noisy 'Alas alas!' Ajâtas'atru [the king] felt somewhat disheartened while the Supreme Lord, from whose glance the bewilderment rose, kept silent, being prepared to remove the burden from the earth [see also 1.15: 25-26, 10.2: 38 and 10.63: 27].
(40) I've now spoken about what you've asked me, o King, regarding the depravity of Duryodhana during the great Râjasûya sacrifice.'
Footnotes:
*: Present day India knows the tradition of the Holi celebrations, the festival of colors once a year on the morning after the full moon in early March every year, where one plays this game. It celebrates the arrival of spring and the death of the demoness Holika. Holika was the sister of Hiranyakas'ipu who fighting Prahlâda couldn't succeed in killing him [see 7.5]. She, said to be fire resistant, sitting with him in a fire couldn't harm him. He remained unscathed, but she burned in the fire to ashes. Thus are with Holi the night before great bonfires lit to commemorate the story. Although Holi is observed all over the north, it's celebrated with special joy and zest at Mathurâ, Vrindâvana, Nandgaon, and Barsnar (the places where Lord Krishna and S'ri Râdhâ grew up). Lord Krishna, while growing up in Vraja, popularized the festival with His ingenious pranks. The gopîs of Vraja responded with equal enthusiasm and the festivities have continued ever since. Role reversal with travesty, feminism etc. are accepted customs for the duration of the festival. Men and women of Vraja clash in a colorful display of a mock battle of the sexes. A naturally occurring orange-red dye, Kesudo, is used to drench all participants.
**: The patnî-samyâja ritual is the ritual performed by the sponsor of the sacrifice and his wife, consisting of oblations to Soma, Tvashthâ, the wives of certain demigods, and Agni.
The Battle Between S'âlva and the Vrishnis
(1) S'rî S'uka said: 'Please, o King, now hear how Krishna, in His body playing the human, in yet another wonderful deed of His killed the lord of Saubha. (2) He with the name of S'âlva, came as a friend of S'is'upâla to Rukminî's wedding and was by the Yadus defeated in battle together with Jarâsandha and others [see 10.54 and also 10.50]. (3) Before all the kings listening he made the pledge: 'Wait and see, I'll rid the earth of the Yâdavas with all I can.'
(4) The foolish king vowed thus ate only once a day a handful of dust in worshiping as his master the lord protecting the animallike [pictured as Pas'upati or S'iva with S'âlva praying as a boy together with Yama]. (5) At the end of a year gave the great lord who is quickly pleased [Âs'utosha], the master of Umâ, S'âlva, who had approached him for shelter, the choice of a benediction. (6) He chose a vehicle terrifying to the Vrishnis with which he could travel at will and which would be indestructible to the gods, the demons, the humans, the singers of heaven, the serpents and the wild men. (7) With the lord of the mountain saying 'so be it' was Maya Dânava, there for outdoing the cities of the enemies [see 7.10: 53], commissioned to construct for, and offer to S'âlva a [flying] fortress made of iron named Saubha. (8) When he obtained the vehicle that, as an abode of darkness, moving to his liking, was unassailable, went S'âlva to Dvârakâ, bearing in mind the enmity shown by the Vrishnis. (9-11) O best of the Bharatas, S'âlva, besieging the city with a large army, laid in ruins the parks, the gardens and all the towers, gateways, mansions, outer walls, outlook posts and recreational areas surrounding it. From that superior vimâna of his descended torrents of weapons, stones and trees as also thunderbolts, snakes and hailstones, while with the rise of a fierce whirlwind all the directions were covered with dust. (12) The city of Krishna thus terribly tormented by Saubha could, just as the earth with Tripura [see 7.10: 56], o King, find no peace.
(13) The Great Lord Pradyumna seeing how His subjects were being harassed then said to them: 'Do not fear!', after which the great hero who was of an untold glory mounted His chariot. (14-15) Sâtyaki, Cârudeshna, Sâmba, Akrûra and his younger brothers, Hârdikya, Bhânuvinda as also Gada, S'uka and Sârana and other leading warrior bowmen of eminence, went out [of the city] in armor and being protected by chariotry, elephantry, cavalry and infantry. (16) Then a hair-raising battle commenced between the Yadus and the followers of S'âlva, that was as tumultuous as the battle between the demons and the demigods [see 8.10]. (17) The way the warm rays of the sun dissipate the darkness of the night, were by the son of Rukminî in an instant with His divinely empowered weapons the magical tricks destroyed of the master of Saubha. (18-19) With twenty-five iron-tipped, in their joints perfectly smoothened arrows with golden shafts struck He S'âlva's commander-in-chief [Dyumân], with a hundred He pierced S'âlva, with one each his soldiers, with ten each his charioteers and with three each of the carriers [elephants, horses]. (20) Seeing that amazing, mighty feat of Pradyumna, the great personality, was He honored by all of His and the enemy soldiers. (21) Then seen in many forms, then seen as one only and then again not being seen at all, had that magical illusion created by Maya turned into something that with all its change could impossibly be located by the opponent. (22) Moving hither and thither like a whirling firebrand, from one moment to the next seen on the earth, then in the sky, on a mountain top and then in the water, remained that Saubha airship never in one place. (23) Wherever S'âlva with his soldiers appeared with his Saubha ship, were right at that spot the arrows aimed by the army commanders of the Yadus. (24) S'âlva lost because of the enemy his grip when his army and fortress unbearably had to suffer from the arrows that, hitting like fire and sun, worked like snake-venom. (25) Even though the heroes of Vrishni, eager for the victory in this world and the next, were extremely pained by the floods of weapons launched by the commanders of S'âlva, did they not leave their positions. (26) S'âlva's companion named Dyumân - previously hurt by Pradyumna - positioning himself before Him with a club of maura iron, stroke with a powerful roar. (27) Pradyumna, the subduer of the enemies, knocked unconscious by the mace, was then by His chariot driver, a son of Dâruka, faithful in his duty removed from the battlefield.
(28) Immediately regaining His consciousness, said the son of Krishna to His chariot driver: 'It was a wrong thing to do driver, to remove Me from the battlefield! (29) Except for Me, has no one born in the house of Yadu ever been known to have abandoned the battlefield; now My reputation is stained because of a driver who thinks like a eunuch! (30) What should I who fled from the battlefield say now when I meet My fathers Râma and Krishna? What should I say then in my defense?? (31) Certainly My sisters-in-law will deride Me saying: 'How o hero, could Your enemies succeed in turning You into a coward in battle?'
(32) The charioteer said: 'O Long-lived One, what I did have I done in faith to the rules of dharma, o Lord; a driver should protect the master who ran into danger, just as the master should protect the driver. (33) Since You factually were knocked out by the enemy, have I removed You with that in mind from the battlefield. As far as I was concerned had You been wounded!'
S'âlva and the Saubha-fortress Finished
(1) S'rî S'uka said: 'Touching water, fastening His armor and picking up His bow He [Pradyumna] said to His charioteer: 'Take Me to where the warrior Dyumân is.' (2) With Dyumân devastating His troops struck the son of Rukminî back with a smile, counterattacking with eight nârâca arrows [iron types]. (3) He struck with four for the four horses, one for the driver, with two for the bow and flag and with one for his head. (4) Gada, Sâtyaki, Sâmba and others finished off the army of the master of Saubha; all inside Saubha fell into the ocean with their throats cut. (5) The fight between the Yadus and the followers of S'âlva striking one another, that was thus tumultuous and fearsome, went on for twenty-seven days and nights. (6-7) Krishna who upon the call of the son of Dharma had gone to Indraprastha [see 10.71] then, with the Râjasûya completed, with S'is'upâla being killed and with noticing very bad omens, took leave of the Kuru elders, the sages and Prithâ and her sons, and went to Dvârakâ. (8) He said to Himself: 'With Me accompanied by My illustrious elder brother coming to this place, may the kings siding with S'is'upâla well be attacking My city.'
(9) Kes'ava, when He saw king S'âlva's Saubha and the destruction going on of all that belonged to Him, arranged for the protection of the city and said to Dâruka: (10) 'Bring Me My chariot o driver, and quickly take Me near S'âlva; and mind not to be outsmarted by this lord of Saubha, he's a great magician.'
(11) Thus commanded taking control drove he forward the chariot, so that, with Him arriving there, all of His troops and the soldiers of the opposing party caught sight of the emblem [of Garuda]. (12) When S'âlva, as the master of a practically completely destroyed army, saw Lord Krishna on the battlefield, hurled he his spear with a scary roar at Krishna's charioteer. (13) In its flight illumining all directions like it was a great meteor, was it by Krishna midair swiftly cut in a hundred pieces. (14) Like the sun with its rays in the sky, pierced He him with six penetrating arrows and aimed He torrents of them at the Saubha-fortress that was moving about. (15) But when S'âlva struck S'auri's left arm, the arm with His bow, fell, most amazingly, the S'ârnga from the hand of S'ârngadhanvâ. (16) While there from all the living beings witnessing arose a great cry of dismay, roared the lord of Saubha and said he this to Janârdana: (17-18) 'Since by You, o fool, right from under our eyes the bride of Your brother [nephew factually], a friend [S'is'upâla], was stolen [10.53] and he, my friend thus, in his heedlessness by You within the assembly was killed [10.74], will You Yourself, who are so convinced of Your invincibility, today with my sharp arrows be sent to the land of no return, if You dare to stand in front of me!'
(19) The Supreme Lord said: 'You moron, boast in vain not seeing death impending; heroes rather demonstrate their prowess, they don't prattle!'
(20) Thus having spoken struck the Supreme Lord S'âlva him infuriated with frightening power and speed with His club on the collarbone so that he trembling had to vomit blood. (21) But when he lifted His club again had S'âlva disappeared and appeared a moment later a man bowing his head before Krishna who lamenting spoke the words: 'Mother Devakî has sent me! (22) Krishna, o Krishna, o Mighty-armed One so full of love for Your parents, Your father has been captured and led away by S'âlva like it was a butcher taking a domestic animal to the slaughterhouse.'
(23) Hearing these disturbing words spoke Krishna, having assumed the nature of a human being, out of love with compassion [acting] disconsolate, like He was a normal man: (24) 'With Balarâma who is never confounded and invincibly defeats Sura and Asura, how could that petty S'âlva abduct My father; how mighty fate is!'
(25) With Govinda speaking thus came the master of Saubha closer to Krishna as if he was leading Vasudeva before Him and said he the following: (26) 'This is the one who begot You and for whose sake You live in this world; I'll kill him right before Your eyes; save him if You can, You infant!'
(27) The magician thus mocking Him cut off the head of 'Ânakadundubhi' and climbed, taking the head, in the Saubha-vehicle that hovered in the sky. (28) Even though He knew all about it was He for a moment absorbed in His normal faith of love for the ones dear to Him, but then it dawned on Him, with His great powers of perception, that it had been a demoniac, magic trick that by S'âlva was used according the designs of Maya Dânava. (29) Alert on the battlefield as if He awoke from a dream seeing nor the messenger nor His father's body anywhere and noticing that His enemy sitting in his Saubha moved about in the sky, prepared Acyuta to kill him. (30) That is how some sages say it who don't reason correctly, o seer among the kings; they most certainly are contradicting themselves with what they say when they fail to remember the way it is [compare e.g. 10.3: 15-17; 10.11: 7; 10.12: 27; 10.31: *; 10.33: 37; 10.37: 23; 10.38: 10; 10.50: 29; 10.52: 7 and 10.60: 58]. (31) The lamentation, bewilderment, affection or fear that are all the product of ignorance, simply do not relate to the infinite perception, knowledge and opulence of the Infinite One, do they? (32) At His feet do those who encouraged by service in self-realization dispel the bodily concept of life that bewildered man since time immemorial and attain they in a personal relationship the eternal glory - how in the world can there be bewilderment for Him, the Supreme Destination of the Truthful? (33) And while S'âlva with great force was attacking Him with torrents of weapons, pierced Lord Krishna unerring in His prowess, with His arrows his armor, bow and crest-jewel and smashed He with His club the Saubha-vehicle of His enemy. (34) Shattered into thousands of pieces by the club wielded by Krishna's hand, fell it into the water. S'âlva thereupon abandoned, rose to his feet and rushed with his club in his hands forward to attack Acyuta. (35) Running toward Him carrying his club was his arm severed with a bhalla cutting arrow and held He, shining like a mountain against the rising sun, in order to kill S'âlva next up His disc-weapon that appeared exactly like the burst of light at the end of time. (36) With it severed the Lord the head of that master of great magic, complete with earrings and crown, just like lord Indra with his thunderbolt did with Vritrâsura [see 6.12]. From his men then rose a loudly voiced 'alas, alas!'
(37) With the sinner fallen and the Saubha-fortress destroyed by the club, sounded kettledrums in the sky, o King, played by groups of demigods. Next was it Dantavakra who furiously, in order to revenge his friends, ran forward.'
Dantavakra Killed and Romaharshana Beaten with a Blade of Grass
(1-2) S'rî S'uka said: 'As an act of friendship to the deceased, S'is'upâla, S'âlva and Paundraka who had passed on to the next world, was all by himself, on foot with a club in his hand, o great king, the wicked one [Dantavakra, see 9.24: 37] seen who infuriated in his sheer physical power made the earth tremble under his feet. (3) Seeing him coming His way took Lord Krishna quickly His club leaping down from His chariot and stopped He him in his tracks like the shore does with the sea. (4) Raising his club said the king of Karûsha besotted to Mukunda: 'What a luck, what a luck to have today the sight of You crossing my path. (5) You as our maternal cousin Krishna, having been of violence with my friends, wish to kill me; therefore, You nice guy, will I kill You with my thunderbolt club. (6) Only then, ignoramus, will I, who cares for his friends, with killing the enemy in the form of a family member that is like a disease in one's body, have paid my debt to my friends.'
(7) Thus with harsh words harassing Krishna like one does an elephant with goads, roared he like a lion and stroke he Him with his club on the head. (8) Despite of being hit by the club did Krishna, the deliverer of the Yadus, not move an inch on the battlefield and dealt He with His Kaumodakî [His club] him a heavy blow in the middle of his chest. (9) With his heart shattered by the club vomiting blood fell he lifeless to the ground with his hair, arms and legs spread wide. (10) Then, o king, entered before all living beings to see, just as with S'is'upâla [see 10.74: 45], an amazing, very subtle light Lord Krishna. (11) Next came Vidûratha, his brother, plunged in sorrow about his relative, with sword and shield forward, breathing heavily in his desire to kill Him. (12) Of him attacking was next by Krishna with the razor-sharp edge of His cakra, o king of kings, sliced off the head complete with its helmet and earrings. (13-15) Thus having killed the for others insurmountable S'âlva and his Saubha-fortress along with Dantavakra and his younger brother Vidûratha, was He praised by gods and men, sages and the perfected, heavenly singers and scientists, the great of excellence and the dancing girls, the forefathers and the keepers of the wealth as well as the venerable and the mighty who all sang His glory showering flowers the moment He with the most eminent Vrishnis around Him entered His decorated capital. (16) It is thus that the Controller of Yoga, Krishna the Supreme Lord and Master of the Living Being is victorious; it is to those whose vision is animalistic that He seems to suffer defeat [*].
(17) Lord Râma hearing of the preparations of the Kurus and Pândavas for battle, known as a neutral, departed saying He was going to bathe in holy places. (18) Having bathed at Prabhâsa and having honored the demigods and sages, forefathers and human beings, went He surrounded by brahmins to the Sarasvatî where she flows westward to the sea. (19-20) O son of Bharata, He visited the broad body of water of Bindu-saras, Tritakûpa, Sudars'ana, Vis'âla and Brahma-tîrtha, Cakra-tîrtha, the Sarasvatî where she flows eastward and all [the holy places] along the Yamunâ and the Ganges as well as the Naimisha forest where the rishis were involved in the performance of an elaborate sacrifice [see also 1.1: 4]. (21) Recognizing Him upon His arrival greeted they who were engaged in the sacrifice Him, properly standing up and bowing down to pay homage. (22) When He together with His entourage had been worshiped and had accepted a seat, noticed He that the disciple [Romaharshana, see also 1.4: 22] of the greatest of sages [Vyâsa] had remained seated. (23) Upon seeing that the sûta [a son of a mixed marriage of a brahmin father and kshatriya mother] who hadn't bowed down or joined his palms, was sitting higher than the rest of the learned, became the sweet Lord angry: (24) 'Because he, born a pratiloma, sits higher than these learned ones and also higher than Me, the Protector of the Religion, deserves he it to die, being so arrogant. (25-26) After as a disciple of the Lord among the sages [Vyâsa thus] in full having studied the many Itihâsas, Purânas and S'âstras about the religion, has he, not in control with himself, vainly missing the humble and not having subdued his mind thinking himself a scholarly authority, become like an actor not leading to good qualities in making a sham of them. (27) It is for this purpose indeed that I descended in this world: to annihilate those who pose as religious but factually are most sinful.'
(28) Saying this much, was he by the Supreme Lord, because He [being on a pilgrimage] also had stopped to kill the impious, inevitable as it was, beaten with the tip of a blade of grass that He as the Master held in His hand. (29) 'Ohhh, ohhh' said all the sages and said in distress to Sankarshana deva: 'You committed an irreligious act o Master. (30) Along with a long life and freedom from physical worries have we granted him the masters seat until the sacrifice is completed, o Darling of the Yadus. (31-32) Though of course, for You, Master of Mystic Power, scriptural injunctions do not lay down the law, have You unknowingly perpetrated something that equals the destruction of a brahmin; but if for this killing of a brahmin You atone, o Purifyer of the World, will the people in general, being inspired by no other, benefit by Your example.'
(33) The Supreme Lord said: 'I, desirous to show compassion to the common people, will perform the atonement for the damage done; please do tell Me what the prescribed ritual coming first would be. (34) Oh, please say the word, and by My mystic power I shall restore the long life, strength and sensory power you promised [him].'
(35) The sages said: 'Please, o Râma, arrange it so that as well the potency of killing by means of Your [grass] weapon as what we said remains intact.'
(36) The Supreme Lord said: 'The child born, so instruct the Vedas, is one's self indeed, therefore should his son [Sûta Gosvâmî, see 1.2: 1] be the speaker [of the Purâna, endowed] with a long life, strong senses and physical power [see also **]. (37) O best of sages, please tell Me what you desire, I shall do it, and again, please o intelligent ones think of what the proper atonement would be, for I have no idea.'
(38) The rishis said: 'The fearsome demon Balvala who is Ilvala's son gets here every new moon and contaminates our sacrifice. (39) The best service to us is to defeat that sinner, o descendant of Das'ârha, who pours upon us pus, blood, feces, urine, wine and meat. (40) Thereafter should You, for twelve months doing penance, serenely travel around the land of Bhârata [India] and find purification by bathing at the holy places.'
Footnotes
* It is in these verses that the Bhâgavatam says that one has the vision of an animal if one thinks that the Lord would ever suffer defeat as seemed to be the case with Krishna fleeing from Jarâsandha [10.52], Krishna acting impressed by S'âlva's tricks [10.77: 27-32], the Buddha being food-poisoned or Jesus Christ being crucified; in the end is there to His evanescence the victory, the enlightenment, the resurrection, the second birth in acceptance of the teaching.
** To illustrate the principle enunciated here by Lord Balarâma is by the paramparâ in the person of S'rîla S'rîdhara Svâmî quoted the following Vedic verse, appearing in as well the S'atapatha Brâhmana (14.9.8.4) as the Brihad-âranyaka Upanishad (6.4.8) :
angâd angât sambhavasi
hridayâd abhijâyase
âtmâ vai putra-nâmâsi
sañjîva s'aradah s'atam"You have taken birth from my various limbs and have arisen from my very heart. You are my own self in the form of my son. May you live through a hundred autumns."
Lord Balarâma Slays Balvala and Visits the Holy Places
(1) S'rî S'uka said: 'Then, on de day of the new moon, arose a fierce wind scattering dust, o King, with the smell of pus everywhere. (2) Following came down upon the sacrificial arena a rain of abominable things produced by Balvala, after which he himself appeared carrying a trident. (3-4) The sight of that immense body looking like a heap of charcoal with a topknot and beard of burning copper, fearsome teeth and a face with contracted eyebrows, made Râma think of His club, which tears apart opposing armies, and His plow, which subdues the Daityas; they both stood forthwith at His side. (5) With the tip of His plow got He hold of Balvala who moved about in the sky, and with His club struck Balarâma angrily the harasser of the brahmins on the head. (6) He, releasing a cry of agony, fell with his forehead cracked open gushing blood to the ground like a red mountain struck by a thunderbolt. (7) The sages together being of praise awarded Râma with practical benedictions and ceremonially sprinkled Him with water, just like the great souls did with [Indra] the killer of Vritrâsura [Indra, see 6.13]. (8) They gave Râma a Vaijayantî flower garland of unfading lotuses in which S'rî resided and a divine pair of