Śrīmad Bhāgavatam|Canto 10 Chapter 72
The Slaying of the Demon Jarāsandha
ekadā tu sabhā-madhya
āsthito munibhir vṛtaḥ
brāhmaṇaiḥ kṣatriyair vaiśyair
bhrātṛbhiś ca yudhiṣṭhiraḥ
ācāryaiḥ kula-vṛddhaiś ca
śṛṇvatām eva caiteṣām
ābhāṣyedam uvāca ha
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; ekadā — once; tu — and; sabhā — of the royal assembly; madhye — in the midst; āsthitaḥ — seated; munibhiḥ — by sages; vṛtaḥ — surrounded; brāhmaṇaiḥ kṣatriyaiḥ vaiśyaiḥ — by brāhmaṇas, kṣatriyas and vaiśyas; bhrātṛbhiḥ — by his brothers; ca — and; yudhiṣṭhiraḥ — King Yudhiṣṭhira; ācāryaiḥ — by his spiritual masters; kula — of the family; vṛddhaiḥ — by the elders; ca — also; jñāti — by blood relatives; sambandhi — in-laws; bāndhavaiḥ — and friends; śṛṇvatām — as they listened; eva — indeed; ca — and; eteṣām — all of them; ābhāṣya — addressing (Lord Kṛṣṇa); idam — this; uvāca ha — he said.
Śukadeva Gosvāmī said: One day, as King Yudhiṣṭhira sat in the royal assembly surrounded by eminent sages, brāhmaṇas, kṣatriyas and vaiśyas, and also by his brothers, spiritual masters, family elders, blood relations, in-laws and friends, he addressed Lord Kṛṣṇa as everyone listened.
yakṣye vibhūtīr bhavatas
tat sampādaya naḥ prabho
śrī-yudhiṣṭhiraḥ uvāca — Śrī Yudhiṣṭhira said; kratu — of major fire sacrifices; rājena — with the king; govinda — O Kṛṣṇa; rājasūyena — named Rājasūya; pāvanīḥ — purifying; yakṣye — I wish to worship; vibhūtīḥ — the opulent expansions; bhavataḥ — of Yourself; tat — that; sampādaya — please allow to happen; naḥ — for us; prabho — O master.
Śrī Yudhiṣṭhira said: O Govinda, I desire to worship Your auspicious, opulent expansions by the Rājasūya sacrifice, the king of Vedic ceremonies. Please make our endeavor a success, my Lord.
tvat-pāduke avirataṁ pari ye caranti
dhyāyanty abhadra-naśane śucayo gṛṇanti
vindanti te kamala-nābha bhavāpavargam
āśāsate yadi ta āśiṣa īśa nānye
tvat — Your; pāduke — slippers; aviratam — constantly; pari — fully; ye — who; caranti — serve; dhyāyanti — meditate upon; abhadra — of inauspicious things; naśane — which (cause) the destruction; śucayaḥ — purified; gṛṇanti — and describe in their words; vindanti — obtain; te — they; kamala — (like a) lotus; nābha — O You whose navel; bhava — of material life; apavargam — the cessation; āśāsate — harbor desires; yadi — if; te — they; āśiṣaḥ — (attain) the desired objects; īśa — O Lord; na — not; anye — other persons.
Purified persons who constantly serve, meditate upon and glorify Your shoes, which destroy everything inauspicious, are sure to obtain freedom from material existence, O lotus-naveled one. Even if they desire something in this world, they obtain it, whereas others — those who do not take shelter of You — are never satisfied, O Lord.
tad deva-deva bhavataś caraṇāravinda-
sevānubhāvam iha paśyatu loka eṣaḥ
ye tvāṁ bhajanti na bhajanty uta vobhayeṣāṁ
niṣṭhāṁ pradarśaya vibho kuru-sṛñjayānām
tat — therefore; deva-deva — O Lord of lords; bhavataḥ — Your; caraṇa-aravinda — to the lotus feet; sevā — of service; anubhāvam — the power; iha — in this world; paśyatu — may they see; lokaḥ — the populace; eṣaḥ — this; ye — who; tvām — You; bhajanti — worship; na bhajanti — do not worship; uta vā — or else; ubhayeṣām — of both; niṣṭhām — the status; pradarśaya — please show; vibho — O all-powerful one; kuru-sṛñjayānām — of the Kurus and Sṛñjayas.
Therefore, O Lord of lords, let the people of this world see the power of devotional service rendered to Your lotus feet. Please show them, O almighty one, the position of those Kurus and Sṛñjayas who worship You, and the position of those who do not.
na brahmaṇaḥ sva-para-bheda-matis tava syāt
sarvātmanaḥ sama-dṛśaḥ sva-sukhānubhūteḥ
saṁsevatāṁ sura-taror iva te prasādaḥ
sevānurūpam udayo na viparyayo ’tra
na — not; brahmaṇaḥ — of the Absolute Truth; sva — of own; para — and other’s; bheda — differential; matiḥ — mentality; tava — of You; syāt — there can be; sarva — of all beings; ātmanaḥ — of the Soul; sama — equal; dṛśaḥ — whose vision; sva — within Himself; sukha — of happiness; anubhūteḥ — whose experience; saṁsevatām — for those who properly worship; sura-taroḥ — of the heavenly desire tree; iva — as if; te — Your; prasādaḥ — grace; sevā — with the service; anurūpam — in accordance; udayaḥ — desirable results; na — not; viparyayaḥ — contradiction; atra — in this.
Within Your mind there can be no such differentiation as “This one is mine, and that is another’s,” because You are the Supreme Absolute Truth, the Soul of all beings, always equipoised and enjoying transcendental happiness within Yourself. Just like the heavenly desire tree, You bless all who properly worship You, granting their desired fruits in proportion to the service they render You. There is nothing wrong in this.
samyag vyavasitaṁ rājan
kalyāṇī yena te kīrtir
śrī-bhagavān uvāca — the Supreme Lord said; samyak — perfectly; vyavasitam — determined; rājan — O King; bhavatā — by you; śatru — of enemies; karśana — O tormentor; kalyāṇī — auspicious; yena — by which; te — your; kīrtiḥ — fame; lokān — all the worlds; anubhaviṣyati — it will see.
The Supreme Personality of Godhead said: Your decision is perfect, O King, and thus your noble fame will spread to all the worlds, O tormentor of your enemies.
suhṛdām api naḥ prabho
sarveṣām api bhūtānām
īpsitaḥ kratu-rāḍ ayam
ṛṣīṇām — for the sages; pitṛ — departed forefathers; devānām — and demigods; suhṛdām — for the friends; api — also; naḥ — our; prabhoḥ — master; sarveṣām — for all; api — as well; bhūtānām — living beings; īpsitaḥ — desirable; kratu — of major Vedic sacrifices; rāṭ — king; ayam — this.
Indeed, My lord, for the great sages, the forefathers and the demigods, for Our well-wishing friends and, indeed, for all living beings, the performance of this king of Vedic sacrifices is desirable.
vijitya nṛpatīn sarvān
kṛtvā ca jagatīṁ vaśe
vijitya — conquering; nṛ-patīn — the kings; sarvān — all; kṛtvā — making; ca — and; jagatīm — the earth; vaśe — under your control; sambhṛtya — collecting; sarva — all; sambhārān — the paraphernalia; āharasva — execute; mahā — great; kratum — the sacrifice.
First conquer all kings, bring the earth under your control and collect all the required paraphernalia; then execute this great sacrifice.
ete te bhrātaro rājaḻ
jito ’smy ātmavatā te ’haṁ
durjayo yo ’kṛtātmabhiḥ
ete — these; te — your; bhrātaraḥ — brothers; rājan — O King; loka — of the planets; pāla — from the ruling demigods; aṁśa — as partial expansions; sambhavāḥ — born; jitaḥ — conquered; asmi — am; ātma-vatā — self-controlled; te — by you; aham — I; durjayaḥ — unconquerable; yaḥ — who; akṛta-ātmabhiḥ — by those who have not conquered their senses.
These brothers of yours, O King, have taken birth as partial expansions of the demigods ruling various planets. And you are so self-controlled that you have conquered even Me, who am unconquerable for those who cannot control their senses.
na kaścin mat-paraṁ loke
tejasā yaśasā śriyā
devo ’pi kim u pārthivaḥ
na — not; kaścit — any person; mat — to Me; param — one who is dedicated; loke — in this world; tejasā — by his strength; yaśasā — fame; śriyā — beauty; vibhūtibhiḥ — opulences; vā — or; abhibhavet — can overcome; devaḥ — a demigod; api — even; kim u — what to speak of; pārthivaḥ — a ruler of the earth.
No one in this world, even a demigod — what to speak of an earthly king — can defeat My devotee with his strength, beauty, fame or riches.
bhrātṝn dig-vijaye ’yuṅkta
śrī-śukaḥ uvāca — Śrī Śuka said; niśamya — hearing; bhagavat — of the Supreme Lord; gītam — the song; prītaḥ — pleased; phulla — blossoming; mukha — his face; ambujaḥ — lotuslike; bhrātṝn — his brothers; dik — of all the directions; vijaye — in the conquest; ayuṅkta — engaged; viṣṇu — of Lord Viṣṇu; tejaḥ — with the potency; upabṛṁhitān — fortified.
Śukadeva Gosvāmī said: Upon hearing these words sung by the Supreme Lord, King Yudhiṣṭhira became joyful, and his face blossomed like a lotus. Thus he sent forth his brothers, who were empowered with Lord Viṣṇu’s potency, to conquer all directions.
ādiśat saha sṛñjayaiḥ
diśi pratīcyāṁ nakulam
prācyāṁ vṛkodaraṁ matsyaiḥ
kekayaiḥ saha madrakaiḥ
sahadevam — Sahadeva; dakṣiṇasyām — to the south; ādiśat — he ordered; saha — with; sṛñjayaiḥ — the warriors of the Sṛñjaya clan; diśi — to the direction; pratīcyām — western; nakulam — Nakula; udīcyām — to the north; savyasācinam — Arjuna; prācyām — to the east; vṛkodaram — Bhīma; matsyaiḥ — the Matsyas; kekayaiḥ — the Kekayas; saha — together with; madrakaiḥ — and the Madrakas.
He sent Sahadeva to the south with the Sṛñjayas, Nakula to the west with the Matsyas, Arjuna to the north with the Kekayas, and Bhīma to the east with the Madrakas.
te vijitya nṛpān vīrā
ājahrur digbhya ojasā
draviṇaṁ nṛpa yakṣyate
te — they; vijitya — defeating; nṛpān — kings; vīrāḥ — the heroes; ājahruḥ — brought; digbhyaḥ — from the different directions; ojasā — by their personal strength; ajāta-śatrave — to Yudhiṣṭhira Mahārāja, whose enemy was never born; bhūri — abundant; draviṇam — wealth; nṛpa — O King (Parīkṣit); yakṣyate — who was intending to perform sacrifice.
After defeating many kings with their prowess, these heroic brothers brought back abundant wealth for Yudhiṣṭhira Mahārāja, who was intent on performing the sacrifice, O King.
nṛpater dhyāyato hariḥ
āhopāyaṁ tam evādya
uddhavo yam uvāca ha
śrutvā — hearing; ajitam — unconquered; jarāsandham — Jarāsandha; nṛpateḥ — the King; dhyāyataḥ — as he pondered; hariḥ — Lord Kṛṣṇa; āha — told; upāyam — the means; tam — to him; eva — indeed; ādyaḥ — the original person; uddhavaḥ — Uddhava; yam — which; uvāca ha — had spoken.
When King Yudhiṣṭhira heard that Jarāsandha remained undefeated, he set to pondering, and then the primeval Lord, Hari, told him the means Uddhava had described for defeating Jarāsandha.
bhīmaseno ’rjunaḥ kṛṣṇo
jagmur girivrajaṁ tāta
bhīmasenaḥ arjunaḥ kṛṣṇaḥ — Bhīmasena, Arjuna and Kṛṣṇa; brahma — of brāhmaṇas; liṅga — the guises; dharāḥ — wearing; trayaḥ — the three; jagmuḥ — went; girivrajam — to the fortress city Girivraja; tāta — my dear (Parīkṣit); bṛhadratha-sutaḥ — the son of Bṛhadratha (Jarāsandha); yataḥ — where.
Thus Bhīmasena, Arjuna and Kṛṣṇa disguised themselves as brāhmaṇas and went to Girivraja, my dear King, where the son of Bṛhadratha was to be found.
te — they; gatvā — going; ātithya — for receiving uninvited guests; velāyām — at the appointed hour; gṛheṣu — in his residence; gṛha-medhinam — from the religious householder; brahmaṇyam — respectful to brāhmaṇas; samayāceran — begged; rājanyāḥ — the kings; brahma-liṅginaḥ — appearing with the signs of brāhmaṇas.
Disguised as brāhmaṇas, the royal warriors approached Jarāsandha at home during the appointed hour for receiving guests. They submitted their entreaty to that dutiful householder, who was especially respectful to the brahminical class.
rājan viddhy atithīn prāptān
arthino dūram āgatān
tan naḥ prayaccha bhadraṁ te
yad vayaṁ kāmayāmahe
rājan — O King; viddhi — please know; atithīn — guests; prāptān — arrived; arthinaḥ — desirous of gain; dūram — from far away; āgatān — come; tat — that; naḥ — to us; prayaccha — please grant; bhadram — all good; te — unto you; yat — whatever; vayam — we; kāmayāmahe — are desiring.
[Kṛṣṇa, Arjuna and Bhīma said:] O King, know us to be needy guests who have come to you from afar. We wish all good unto you. Please grant us whatever we desire.
kiṁ durmarṣaṁ titikṣūṇāṁ
kim akāryam asādhubhiḥ
kiṁ na deyaṁ vadānyānāṁ
kaḥ paraḥ sama-darśinām
kim — what; durmarṣam — intolerable; titikṣūṇām — for the patient; kim — what; akāryam — impossible to do; asādhubhiḥ — for the impious; kim — what; na deyam — impossible to give away; vadānyānām — for the generous; kaḥ — who; paraḥ — separate; sama — equal; darśinām — for those whose vision.
What can the tolerant not bear? What will the wicked not do? What will the generous not give in charity? And who will those of equal vision see as an outsider?
yo ’nityena śarīreṇa
satāṁ geyaṁ yaśo dhruvam
nācinoti svayaṁ kalpaḥ
sa vācyaḥ śocya eva saḥ
yaḥ — who; anityena — temporary; śarīreṇa — with the material body; satām — by saints; geyam — to be glorified; yaśaḥ — fame; dhruvam — permanent; na ācinoti — does not acquire; svayam — himself; kalpaḥ — capable; saḥ — he; vācyaḥ — contemptible; śocyaḥ — pitiable; eva — indeed; saḥ — he.
He indeed is to be censured and pitied who, though able to do so, fails to achieve with his temporary body the lasting fame glorified by great saints.
uñchavṛttiḥ śibir baliḥ
vyādhaḥ kapoto bahavo
hy adhruveṇa dhruvaṁ gatāḥ
hariścandraḥ rantidevaḥ — Hariścandra and Rantideva; uñcha-vṛttiḥ — Mudgala, who lived by gathering grains left behind in the fields after the harvest; śibiḥ baliḥ — Śibi and Bali; vyādhaḥ — the hunter; kapotaḥ — the pigeon; bahavaḥ — many; hi — indeed; adhruveṇa — by the temporary; dhruvam — to the permanent; gatāḥ — went.
Hariścandra, Rantideva, Uñchavṛtti Mudgala, Śibi, Bali, the legendary hunter and pigeon, and many others have attained the permanent by means of the impermanent.
svarair ākṛtibhis tāṁs tu
prakoṣṭhair jyā-hatair api
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; svaraiḥ — by their voices; ākṛtibhiḥ — their bodily statures; tān — them; tu — however; prakoṣṭhaiḥ — by (seeing) their forearms; jyā — by bowstrings; hataiḥ — imprinted; api — even; rājanya — of royalty; bandhūn — as family members; vijñāya — recognizing; dṛṣṭa — seen; pūrvān — previously; acintayat — he considered.
Śukadeva Gosvāmī said: From the sound of their voices, their physical stature and the marks of bowstrings on their forearms, Jarāsandha could tell that his guests were of the royal order. He began to think he had seen them somewhere before.
rājanya-bandhavo hy ete
dadāni bhikṣitaṁ tebhya
ātmānam api dustyajam
rājanya-bandhavaḥ — relatives of kṣatriyas; hi — indeed; ete — these; brahma — of brāhmaṇas; liṅgāni — the signs; bibhrati — they are wearing; dadāni — I should give; bhikṣitam — what is begged; tebhyaḥ — to them; ātmānam — my own body; api — even; dustyajam — impossible to give up.
[Jarāsandha thought:] These are surely members of the royal order dressed as brāhmaṇas, but still I must grant their request for charity, even if they beg me for my own body.
baler nu śrūyate kīrtir
vitatā dikṣv akalmaṣā
jānann api mahīm prādād
vāryamāṇo ’pi daitya-rāṭ
baleḥ — of Bali; nu — is it not so; śrūyate — are heard; kīrtiḥ — the glories; vitatā — widespread; dikṣu — in all directions; akalmaṣā — spotless; aiśvaryāt — from his powerful position; bhraṁśitasya — who was made to fall; api — even though; vipra — of a brāhmaṇa; vyājena — in the guise; viṣṇunā — by Lord Viṣṇu; śrīyam — the opulence; jihīrṣatā — who wanted to take away; indrasya — of Indra; viṣṇave — to Viṣṇu; dvija-rūpiṇe — appearing as a brāhmaṇa; jānan — aware; api — although; mahīm — the whole earth; prādāt — he gave; vāryamāṇaḥ — being forbidden; api — even; daitya — of the demons; rāṭ — the king.
Indeed, the spotless glories of Bali Mahārāja are heard throughout the world. Lord Viṣṇu, wishing to recover Indra’s opulence from Bali, appeared before him in the guise of a brāhmaṇa and made him fall from his powerful position. Though aware of the ruse and forbidden by his guru, Bali, king of the demons, still gave Viṣṇu the whole earth in charity.
ko nv arthaḥ kṣatra-bandhunā
nehatā vipulaṁ yaśaḥ
jīvatā — who is alive; brāhmaṇa-arthāya — for the benefit of brāhmaṇas; kaḥ — what; nu — at all; arthaḥ — use; kṣatra-bandhunā — with a fallen kṣatriya; dehena — by his body; patamānena — about to fall; na īhatā — who is not endeavoring; vipulam — for extensive; yaśaḥ — glory.
What is the use of an unqualified kṣatriya who goes on living but fails to gain everlasting glory by working with his perishable body for the benefit of brāhmaṇas?
ity udāra-matiḥ prāha
he viprā vriyatāṁ kāmo
dadāmy ātma-śiro ’pi vaḥ
iti — thus; udāra — generous; matiḥ — whose mentality; prāha — said; kṛṣṇa-arjuna-vṛkodarān — to Kṛṣṇa, Arjuna and Bhīma; he vipraḥ — O learned brāhmaṇas; vriyatām — let it be chosen; kāmaḥ — what you desire; dadāmi — I will give; ātma — my own; śiraḥ — head; api — even; vaḥ — to you.
[Śukadeva Gosvāmī continued:] Thus making up his mind, the generous Jarāsandha addressed Kṛṣṇa, Arjuna and Bhīma: “O learned brāhmaṇas, choose whatever you wish. I will give it to you, even if it is my own head.”
yuddhaṁ no dehi rājendra
dvandvaśo yadi manyase
yuddhārthino vayaṁ prāptā
śrī-bhagavān uvāca — the Supreme Lord (Kṛṣṇa) said; yuddham — battle; naḥ — to us; dehi — please give; rāja-indra — O exalted King; dvandvaśaḥ — as a one-on-one duel; yadi — if; manyase — you think it proper; yuddha — for a fight; arthinaḥ — desirous; vayam — we; prāptāḥ — have come here; rājanyāḥ — members of the royal order; na — not; anya — anything else; kāṅkṣiṇaḥ — wanting.
The Supreme Lord said: O exalted King, give us battle in the form of a duel, if you think it fitting. We are princes and have come to beg a fight. We have no other request to make of you.
asau vṛkodaraḥ pārthas
tasya bhrātārjuno hy ayam
anayor mātuleyaṁ māṁ
kṛṣṇaṁ jānīhi te ripum
asau — that one; vṛkodaraḥ — Bhīma; pārthaḥ — the son of Pṛthā; tasya — his; bhrātā — brother; arjunaḥ — Arjuna; hi — indeed; ayam — this other; anayoḥ — of the two of them; mātuleyam — the maternal cousin; mām — Me; kṛṣṇam — Kṛṣṇa; jānīhi — please know; te — your; ripum — enemy.
Over there is Bhīma, son of Pṛthā, and this is his brother Arjuna. Know Me to be their maternal cousin, Kṛṣṇa, your enemy.
evam āvedito rājā
jahāsoccaiḥ sma māgadhaḥ
āha cāmarṣito mandā
yuddhaṁ tarhi dadāmi vaḥ
evam — thus; āveditaḥ — invited; rāja — the King; jahāsa — laughed; uccaiḥ — out loud; sma — indeed; māgadhaḥ — Jarāsandha; āha — he said; ca — and; amarṣitaḥ — intolerant; mandāḥ — O fools; yuddham — battle; tarhi — then; dadāmi — I will give; vaḥ — to you.
[Śukadeva Gosvāmī continued:] Thus challenged, Magadharāja laughed out loud and contemptuously said, “All right, you fools, I’ll give you a fight!
na tvayā bhīruṇā yotsye
mathurāṁ sva-purīṁ tyaktvā
samudraṁ śaraṇaṁ gataḥ
na — not; tvayā — with You; bhīruṇā — cowardly; yotsye — I will fight; yudhi — in battle; viklava — impaired; tejasā — whose strength; mathurām — Mathurā; sva — Your own; purīm — city; tyaktvā — leaving; samudram — to the ocean; śaraṇam — for shelter; gataḥ — gone.
“But I will not fight with You, Kṛṣṇa, for You are a coward. Your strength abandoned You in the midst of battle, and You fled Your own capital of Mathurā to take shelter in the sea.
ayaṁ tu vayasātulyo
nāti-sattvo na me samaḥ
arjuno na bhaved yoddhā
bhīmas tulya-balo mama
ayam — this; tu — on the other hand; vayasā — in age; atulyaḥ — unequal; na — not; ati — much; sattvaḥ — having strength; na — not; me — to me; samaḥ — evenly matched; arjunaḥ — Arjuna; na bhavet — should not be; yoddhā — the contender; bhīmaḥ — Bhīma; tulya — equal; balaḥ — in strength; mama — with me.
“As for this one, Arjuna, he is not as old as I, nor is he very strong. Since he is no match for me, he should not be the contender. Bhīma, however, is as strong as I am.”
ity uktvā bhīmasenāya
prādāya mahatīṁ gadām
dvitīyāṁ svayam ādāya
nirjagāma purād bahiḥ
iti — thus; uktvā — saying; bhīmasenāya — to Bhīmasena; prādāya — giving; mahatīm — a large; gadām — club; dvitīyām — another; svayam — himself; ādāya — taking; nirjagāma — he went out; purāt — from the city; bahiḥ — to the outside.
Having said this, Jarāsandha offered Bhīmasena a huge club, took up another himself and went outside the city.
tataḥ samekhale vīrau
tataḥ — then; samekhale — on the level fighting grounds; vīrau — the two heroes; saṁyuktau — engaged; itara-itaram — each other; jaghnatuḥ — struck; vajra-kalpābhyām — like lightning bolts; gadābhyām — with their clubs; raṇa — by the fight; durmadau — driven to a mad fury.
The two heroes thus began battling each other on the level fighting grounds outside the city. Maddened with the fury of combat, they struck each other with their lightning-bolt-like clubs.
savyaṁ dakṣiṇam eva ca
caratoḥ śuśubhe yuddhaṁ
naṭayor iva raṅgiṇoḥ
maṇḍalāni — arcs; vicitrāṇi — skillful; savyam — to the left; dakṣiṇam — to the right; eva ca — also; caratoḥ — of them who were moving; śuśubhe — appeared splendid; yuddham — the fight; naṭayoḥ — of actors; iva — like; raṅgiṇoḥ — on a stage.
As they skillfully circled left and right, like actors dancing on a stage, the fight presented a magnificent spectacle.
gadayoḥ kṣiptayo rājan
dantayor iva dantinoḥ
tataḥ — then; caṭa-caṭā-śabdaḥ — the clattering sound; vajra — of lightning; niṣpeṣa — the crash; sannibhaḥ — resembling; gadayoḥ — of their clubs; kṣiptayoḥ — being swung; rājan — O King (Parīkṣit); dantayoḥ — of the tusks; iva — as if; dantinoḥ — of elephants.
When Jarāsandha’s and Bhīmasena’s clubs loudly collided, O King, the sound was like the impact of the big tusks of two fighting elephants, or the crash of a thunderbolt in a flashing electrical storm.
te vai gade bhuja-javena nipātyamāne
cūrṇī-babhūvatur upetya yathārka-śākhe
saṁyudhyator dviradayor iva dīpta-manvyoḥ
te — they; vai — indeed; gade — the two clubs; bhuja — of their arms; javena — by the rapid force; nipātyamāne — being powerfully swung; anyonyataḥ — against one another; aṁsa — their shoulders; kaṭi — hips; pāda — feet; kara — hands; ūru — thighs; jatrum — and collarbones; cūrṇī — crushed; babhūvatuḥ — became; upetya — contacting; yathā — as; arka-śākhe — two branches of arka trees; saṁyudhyatoḥ — fighting vigorously; dviradayoḥ — of a pair of elephants; iva — as; dīpta — inflamed; manvyoḥ — whose anger.
They swung their clubs at each other with such speed and force that as the clubs struck their shoulders, hips, feet, hands, thighs and collarbones, the weapons were crushed and broken like branches of arka trees with which two enraged elephants furiously attack each other.
itthaṁ tayoḥ prahatayor gadayor nṛ-vīrau
kruddhau sva-muṣṭibhir ayaḥ-sparaśair apiṣṭām
śabdas tayoḥ praharator ibhayor ivāsīn
ittham — in this manner; tayoḥ — their; prahatayoḥ — being ruined; gadayoḥ — the clubs; nr — among human beings; vīrau — the two great heroes; kruddhau — angry; sva — their own; muṣṭibhiḥ — with the fists; ayaḥ — like iron; sparaśaiḥ — whose touch; apiṣṭām — they battered; śabdaḥ — the sound; tayoḥ — of them; praharatoḥ — striking; ibhayoḥ — of two elephants; iva — as; āsīt — became; nirghāta — crashing; vajra — like thunder; paruṣaḥ — harsh; tala — of their palms; tāḍana — by the hitting; utthaḥ — raised.
Their clubs thus ruined, those great heroes among men angrily pummeled each other with their iron-hard fists. As they slapped each other, the sound resembled the crash of elephants colliding or harsh thunderclaps.
tayor evaṁ praharatoḥ
nirviśeṣam abhūd yuddham
tayoḥ — of the two; evam — thus; praharatoḥ — striking; sama — equal; śikṣā — whose training; bala — strength; ojasoḥ — and stamina; nirviśeṣam — indecisive; abhūt — was; yuddham — the fight; akṣīṇa — undiminished; javayoḥ — whose exertion; nṛpa — O King.
As they thus fought, this contest between opponents of equal training, strength and stamina reached no conclusion. And so they kept on fighting, O King, without any letup.
śatror janma-mṛtī vidvāñ
jīvitaṁ ca jarā-kṛtam
pārtham āpyāyayan svena
śatroḥ — of the enemy; janma — the birth; mṛtī — and death; vidvān — knowing; jīvitam — the bringing to life; ca — and; jarā — by the demoness Jarā; kṛtam — done; pārtham — Bhīma, the son of Pṛthā; āpyāyayan — empowering; svena — with His own; tejasā — potency; acintayat — thought; hariḥ — Lord Kṛṣṇa.
Lord Kṛṣṇa knew the secret of His enemy Jarāsandha’s birth and death, and also how he had been given life by the demoness Jarā. Considering all this, Lord Kṛṣṇa imparted His special power to Bhīma.
darśayām āsa viṭapaṁ
pāṭayann iva saṁjñayā
sañcintya — having thought; ari — their enemy; vadha — for killing; upāyam — about the means; bhīmasya — to Bhīma; amogha-darśanaḥ — the Supreme Lord, whose vision is infallible; darśayām āsa — showed; viṭapam — a tree branch; pāṭayan — tearing apart; iva — as if; saṁjñayā — as a sign.
Having determined how to kill the enemy, that Lord of infallible vision made a sign to Bhīma by tearing in half a small branch of a tree.
tad vijñāya mahā-sattvo
bhīmaḥ praharatāṁ varaḥ
gṛhītvā pādayoḥ śatruṁ
pātayām āsa bhū-tale
tat — that; vijñāya — understanding; mahā — great; sattvaḥ — whose strength; bhīmaḥ — Bhīma; praharatām — of fighters; varaḥ — the best; gṛhītvā — seizing; pādayoḥ — by the feet; śatrum — his enemy; pātayām asa — he made him fall; bhū-tale — to the ground.
Understanding this sign, mighty Bhīma, the best of fighters, seized his opponent by the feet and threw him to the ground.
ekam pādaṁ padākramya
dorbhyām anyaṁ pragṛhya saḥ
gudataḥ pāṭayām āsa
śākham iva mahā-gajaḥ
ekam — one; pādam — leg; padā — with his foot; ākramya — standing on top of; dorbhyām — with his two hands; anyam — the other; pragṛhya — taking hold of; saḥ — he; gudataḥ — beginning from the anus; pāṭayām āsa — tore him asunder; śākhām — a tree branch; iva — as; mahā — great; gajaḥ — an elephant.
Bhīma pressed down on one leg with his foot while grabbing Jarāsandha’s other leg in his hands, and just as a great elephant might break the branch of a tree, Bhīma tore Jarāsandha apart from the anus upward.
śakale dadṛśuḥ prajāḥ
eka — with one; pāda — leg; ūru — thigh; vṛṣaṇa — testicle; kati — hip; pṛṣṭha — side of the back; stana — chest; aṁsake — and shoulder; eka — with one; bāhu — arm; akṣi — eye; bhrū — eyebrow; karṇe — and ear; śakale — two pieces; dadṛśuḥ — saw; prajāḥ — the citizens.
The King’s subjects then saw him lying in two separate pieces, each with a single leg, thigh, testicle, hip, shoulder, arm, eye, eyebrow and ear, and with half a back and chest.
hāhā-kāro mahān āsīn
pūjayām āsatur bhīmaṁ
hāhā-kāraḥ — a cry of lamentation; mahān — great; āsīt — arose; nihate — having been killed; magadha-īśvare — the lord of the Magadha province; pūjayām āsatuḥ — the two of them honored; bhīmam — Bhīma; parirabhya — embracing; jaya — Arjuna; acyutau — and Kṛṣṇa.
With the death of the lord of Magadha, a great cry of lamentation arose, while Arjuna and Kṛṣṇa congratulated Bhīma by embracing him.
magadhānāṁ patiṁ prabhuḥ
mocayām āsa rājanyān
saṁruddhā māgadhena ye
sahadevam — named Sahadeva; tat — his (Jarāsandha’s); tanayam — son; bhagavān — the Personality of Godhead; bhūta — of all living beings; bhāvanaḥ — the sustainer; abhyaṣiñcat — coronated; ameya-ātmā — the immeasurable one; magadhānām — of the Magadhas; patim — as the master; prabhuḥ — the Lord; mocayām āsa — He released; rājanyān — the kings; saṁruddhāḥ — imprisoned; māgadhena — by Jarāsandha; ye — who.
The immeasurable Supreme Personality of Godhead, the sustainer and benefactor of all living beings, coronated Jarāsandha’s son, Sahadeva, as the new ruler of the Magadhas. The Lord then freed all the kings Jarāsandha had imprisoned.