Yudhishthira contemplates Rajasuya Yaga: The killing of Jarasandha

Yudhishthira said, “O you foremost of eloquent men, as you have described the different Sabhas unto me, it appears that almost all the monarchs of the earth are to be found in the Sabha of Yama. Almost all the Nagas, and principal Daityas, and rivers, and oceans, are to be found in the Sabha of Varuna. So the Yakshas, the Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Yama having the bull for his vehicle, are to be found in the Sabha of the lord of treasures. You have said that in the Sabha of the Grandsire are to be seen all the great Rishis, all the gods, all the branches of learning. As regards the Sabha of Sakra, however, you have named, all the gods, the Gandharvas, and various Rishis. But, you have mentioned one and only one king, the royal Rishi Harishchandra as living in the Sabha of the illustrious chief of the gods. What act was performed by that celebrated king, or what ascetic penances with steady vows, in consequence of which he has been equal to Indra himself? How did you also meet with my father, the exalted Pandu, now a guest in the region of the Pitris? Has he told you anything? Tell me all as I am exceedingly curious to hear all this from you."

Narada said, “O king of kings, I shall tell you all that you ask me about Harischandra, I shall presently tell you of his high excellence. He was a powerful king, in fact, an emperor over all the kings of the earth. Indeed, all the kings of the earth obeyed his sway. Mounted alone upon a victorious car adorned with gold, that king by the prowess of his weapons brought the whole earth with her seven islands under his sway. Having subjugated the whole earth with her mountains, forests, and woods, he made preparations for the great sacrifice called the Rajasuya. All the kings of the earth brought at his command wealth unto that sacrifice. All of them consented to become distributors of food and gifts unto the Brahmanas that were fed on the occasion. At that sacrifice king Harishchandra gave away unto all who asked, wealth that was five times what each had solicited. At the conclusion of the sacrifice, the king gratified the Brahmanas that came from various countries with large presents of various kinds of wealth. The Brahmanas gratified with various kinds of food and enjoyable articles, given away unto them to the extent of their desires, and with the heaps of jewels distributed amongst them, began to say, “King Harischandra is superior to all kings in energy and renown.” It was for this reason that Harischandra shone more brightly than thousands of other kings. The powerful Harischandra having concluded his great sacrifice, became installed, in the sovereignty of the earth and looked resplendent on his throne. All those monarchs that perform the sacrifice of Rajasuya, pass their time in felicity in Indra's company. Those kings also that yield up their lives without turning their backs on the field of battle attain to the mansion of Indra and live in joy with him. Those again that yield up their bodies after severe ascetic penances also attain to the same region and shine brightly there for ages. Your father Pandu, beholding the good fortune of Harischandra and wondering much thereat, has told you something. Knowing that I was coming to the world of men, he bowed unto me and said, “You should tell Yudhishthira, O Rishi, that he can subjugate the whole Earth inasmuch as his brothers are all obedient to him. Having done this let him commence the grand sacrifice called Rajasuya. He is my son; if he performs that sacrifice, I may, like Harischandra, soon attain to the region of Indra, and there in his Sabha pass countless years in continuous joy.” I told him in reply, O King, “I shall tell your son all this, if I go to the world of man.” I have now told you what he said. Accomplish then the desires of your father. If you perform that sacrifice, you shall then be able to go, along with your deceased ancestors, into the same region that is inhabited by the chief of the immortals. It has been said that the performance of this great sacrifice is attended with many obstacles. A class of Rakshasas called Brahma Rakshasas, employed in obstructing all sacrifices, always search for loop-holes when this great sacrifice is commenced. On the commencement of such a sacrifice a war may take place destroying the Kshatriyas and even furnishing occasion for the destruction of the whole Earth. A slight obstacle may involve the whole Earth in ruin. Reflecting upon all this, do what is for your good. Be you watchful and ready in protecting the four orders of your subjects. Grow, you in prosperity, and enjoy you felicity. Gratify you the Brahmanas with gifts of wealth. I have now answered in detail all that you have asked me. With your leave I will now go to the city Dwaravati of that Dasarhas."

Having said this unto the son of Pritha, Narada went away, accompanied by those Rishis with whom he had come. After Narada had gone away, king Yudhishthira, began to think, along with his brothers, of that foremost of sacrifices called Rajasuya. Yudhishthira, having heard these words of Narada, began to sigh heavily. Engaged in his thoughts about the Rajasuya, the king had no peace of mind. Having heard of this glory of the illustrious monarchs and being certain about the acquisition of regions of felicity by performers of sacrifices in consequence of their sacred deeds, and thinking especially of that royal sage Harischandra who had performed the great sacrifice king Yudhishthira desired to make preparations for the Rajasuya sacrifice. Then worshipping his counsellors and others present at his Sabha, and worshipped by them in return, he began to discuss with them about that sacrifice. Having reflected much, he inclined his mind towards making preparations for the Rajasuya.

That prince of wonderful energy and prowess, however, reflecting upon virtue and righteousness, again set his heart to find out what would be for the good of all his people. For Yudhishthira, that foremost of all virtuous men, always kind unto his subjects, worked for the good of all without making any distinctions. Indeed, shaking off both anger and arrogance, Yudhishthira always said, “Give unto each what is due to each,” and the only sounds that he could hear were, “Blessed be Dharma! Blessed be Dharma! Yudhishthira!” Conducting himself thus and giving paternal assurance to everybody, there was none in the kingdom who entertained any hostile feelings towards him. He therefore came to be called Ajatasatru - one with no enemy at all. The king cherished every one as belonging to his family, and Bhima ruled over all justly. Arjuna, used to employing both his hands with equal skill, protected the people from enemies. The wise Sahadeva administered justice impartially. Nakula behaved towards all with humility that was natural to him. Owing to all this, the kingdom became free from disputes and fear of every kind. All the people became attentive to their respective occupations. The rain became so abundant as to leave no room for desiring more; and the kingdom grew in prosperity. In consequence of the virtues of the king, money-lenders, the articles required for sacrifices, cattle-rearing, tillage, and traders, all and everything grew in prosperity. Indeed, during the reign of Yudhishthira who was ever devoted to truth, there was no extortion, no stringent realisation of arrears of rent, no fear of disease, of fire, or of death by poisoning and incantations, in the kingdom. It was never heard at that time that thieves or cheats or royal favourites ever behaved wrongfully towards the king or towards one another amongst themselves. Kings conquered on the six occasions (of war, treaty, &c.) were wont to wait upon him in order to do good unto the monarch and worship him ever, while the traders of different classes came to pay him the taxes leviable on their respective occupations. Accordingly during the reign of Yudhishthira who was ever devoted to virtue, his dominion grew in prosperity. Indeed, the prosperity of the kingdom was increased not by these alone but even by persons wedded to voluptuousness and indulging in all luxuries to their fill. Yudhishthira, whose sway extended over all, was possessed of every accomplishment and bore everything with patience. Whatever countries the celebrated and illustrious monarch conquered, the people everywhere, from Brahmanas to swains, were all more attached to him than to their own fathers and mothers.

King Yudhishthira, then, that foremost of speakers, summoning together his counsellors and brothers, asked them repeatedly about the Rajasuya sacrifice. Those ministers in a body, thus asked by the wise Yudhishthira desirous of performing the sacrifice, then told him these words of grave import, “One already in possession of a kingdom desires all the attributes of an emperor by means of that sacrifice which aids a king in acquiring the attributes of Varuna. O prince of Kuru race, your friends think that as you are worthy of the attributes of an emperor, the time is even come for you for the performance of the Rajasuya sacrifice. The time for the performance of that sacrifice in which Rishis of austere vows kindle six fires with mantras of the Sama Veda, is come for you in consequence of your Kshatriya possessions. At the conclusion of the Rajasuya sacrifice when the performer is installed in the sovereignty of the empire, he is rewarded with the fruits of all sacrifices including the Agnihotra. It is for this that he is called the conqueror of all. You are quite able to perform this sacrifice. All of us are obedient to you. Soon will you be able to perform the Rajasuya sacrifice. Therefore, let your resolution be taken to perform this sacrifice without further discussion.” Thus, spoke unto the king all his friends and counsellors separately and jointly. Yudhishthira, having heard these virtuous, bold, agreeable and weighty words of theirs, accepted them mentally. Having heard those words of his friends and counsellors, and knowing his own strength also, the king, repeatedly thought over the matter. After this the intelligent and virtuous Yudhishthira, wise in counsel, again consulted with his brothers, with the illustrious Ritwijas about him, with his ministers and with Dhaumya and Dwaipayana and others.

Yudhishthira said, “How may this wish that I entertain of performing the excellent sacrifice of Rajasuya that is worthy of an emperor, bear fruit, in consequence of my faith and speech alone.” Thus asked by the king, they replied at that time unto Yudhishthira the just in these words, “Being conversant with the dictates of morality, you are, O king, worthy to perform the grand sacrifice of Rajasuya.” After the Ritwijas and the Rishis  had told these words unto the king, his ministers and brothers highly approved of the speech. The king, however, possessed of great wisdom, and with mind under complete control, actuated by the desire of doing good unto the world, again resolved the matter in his mind, thinking of his own strength and means, the circumstances of time and place and his income and expenditure. For he knew that the wise never come to grief owing to their always acting after full deliberation.

Yudhishthira consults Krishna about Rajasuya

Thinking that the sacrifice should not be commenced, pursuant to his own resolution only, Yudhishthira, carefully bearing upon his shoulder the weight of affairs thought of Krishna that persecutor of all sinners as the fittest person to decide the matter, in as much as he knew him to be the foremost of all persons, possessed of immeasurable energy, strong-armed, without birth but born amongst men from Will alone. Reflecting upon his god-like feats the son of Pandu concluded that there was nothing that was unknown to him, nothing that he could not achieve, and nothing that he could not bear, and Yudhishthira, having come to this settled resolution soon sent a messenger unto that master of all beings, conveying through him blessings and speeches such as one senior in age might send to one that is younger. That messenger riding in a swift car arrived amongst the Yadavas and approached Krishna who was then residing in Dwaravati. Achyuta Krishna hearing that the son of Pritha had become desirous of seeing him, desired to see his cousin. Quickly passing over many regions, being drawn by his own swift horses, Krishna arrived at Indraprastha, accompanied by Indrasena. Having arrived at Indraprastha, Janardana approached Yudhisthira without loss of time. Yudhisthira received Krishna with paternal-affection, and Bhima also received him likewise. Janardana then went with a cheerful heart to his father's sister Kunti. Worshipped then with reverence by the twins, he began to converse cheerfully with his friend Arjuna who was overjoyed at seeing him. After he had rested awhile in a pleasant apartment and had been fully refreshed, Yudhishthira approached him at his leisure and informed him all about the Rajasuya sacrifice.

Yudhishthira said, “I have wished to perform the Rajasuya sacrifice. That sacrifice, however, cannot be performed by one's wishing alone to perform it. You know, O Krishna, everything about the means by which it may be accomplished. He alone can achieve this sacrifice in whom everything is possible, who is worshipped everywhere and who is the king of kings. My friends and counsellors approaching me have said that I should perform that sacrifice. But, O Krishna, in respect of that matter, your words shall be my guide. Of counsellors some from friendship do not notice the difficulties; others from motives of self-interest say only what is agreeable. Some again regard that which is beneficial to themselves as worthy of adoption. Men are seen to counsel thus on matters awaiting decision. But you, O Krishna, are above such motives. You have conquered both desire and anger. It beholds you to tell me what is most beneficial to the world."

Krishna said, “O great king, you are a worthy possessor of all the qualities essential for the performance of the Rajasuya sacrifice. You know everything. I shall, however, still tell you something. Those persons in the world that now go by the name of Kshatriyas are inferior in everything to those Kshatriyas that Rama, the son of Jamadagnya, exterminated. You know what form of rule these Kshatriyas, guided by the instructions traditionally handed down from generation to generation, have established amongst their own order, and how far they are competent to perform the Rajasuya sacrifice. The numerous royal lines and other ordinary Kshatriyas all represent themselves to be the descendants of Aila and Ikshwaku. The descendants of Aila, as, indeed, the kings of Ikshwaku's race, are, each divided into a hundred separate dynasties. The descendants of Yayati and the Bhojas are great, both in extent and accomplishments. These last are to-day scattered all over the earth. All the Kshatriyas worship the prosperity of those monarchs. At present, however, king Jarasandha, overcoming that prosperity enjoyed by their whole order, and overpowering them by his energy has set himself over the heads of all these kings. Jarasandha, enjoying the sovereignty over the middle portion of the earth Mathura, resolved to create a disunion amongst ourselves. The king who is the lord paramount of all kings, and in whom alone the dominion of the universe is cantered, properly deserves to be called an emperor. King Sisupala endued with great energy, has placed himself under his protection and has become the generalissimo of his forces. The mighty Baka, the king of the Karushas, capable of fighting by putting forth his powers of illusion, waits, upon Jarasandha, as his disciple. There are two others, Hansa and Dimbaka, of great energy and great soul, who have sought the shelter of the mighty Jarasandha. There are others also, Dantavakra, Karusha, Karava, Meghavahana, that wait upon Jarasandha. He also that bears on his head that gem which is known as the most wonderful on earth, that king of the Yavanas, who has chastised Mura and Naraka, whose power is unlimited, and who rules the west like another Varuna, who is called Bhagadatta, and who is the old friend of your father, has bowed his head before Jarasandha, by speech and specially by act. In his heart, however, tied as he is by affection to you, he regards you as a father regards his child. That lord of the earth who has his dominions on the west and the south, who is your maternal uncle and who is called Purujit, that brave perpetuator of the Kunti race, that slayer of all foes, is the single king that regards you from affection. He whom I did not formerly slay, that wicked wretch amongst the Chedis, who represented himself in this world as a divine personage and who has become known also as such, and who always bears, from foolishness, the signs that distinguish me that king of Vanga Pundra and the Kiratas, endowed with great strength, and who is known on earth by the names of Paundraka and Vasudeva has also espoused the side of Jarasandha. Bhishmaka, the mighty king of the Bhojas, the friend of Indra, who governs a fourth part of the world, who by his learning conquered the Pandyas and the Kratha-Kausikas, whose brother the brave Akriti was like Rama, the son of Jamadagni, has become a servitor to the king of Magadha. We are his relatives and are, therefore, engaged everyday in doing what is agreeable unto him. But although we regard him much, still he regards us not and is engaged in doing us ill. Without knowing his own strength and the dignity of the race to which he belongs, he has placed himself under Jarasandha's shelter at sight of the latter's blazing fame alone. The eighteen tribes of the Bhojas, from fear of Jarasandha, have all fled towards the west; so also have the Surasenas, the Bhadrakas, the Bodhas, the Salwas, the Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with the Kuntis. The king of the Salwayana tribe with their brethren and followers; and the southern Panchalas and the eastern Kosalas have all fled to the country of the Kuntis. So also the Matsyas and the Sannyastapadas, overcome with fear, leaving their dominions in the north, have fled into the southern country. So all the Panchalas, alarmed at the power of Jarasandha, have left their own kingdom and fled in all directions. Some time before, the foolish Kansa, having persecuted the Yadavas, married two of the daughters of Jarasandha. They are called Asti and Prapti and are the sister of Sahadeva. Strengthened by such an alliance, the fool persecuting his relatives gained an ascendency over them all. But by this conduct he earned great obloquy. The wretch also began to oppress the old kings of the Bhoja tribe, but they, to protect themselves from the persecution of their relative, sought our help. Having bestowed upon Akrura the handsome daughter of Ahuka, with Sankarshana as my second I did a service to my relatives, for both Kansa and Sunaman were slain by me assisted by Rama. But after the immediate cause of fear was removed by the death of Kansa, Jarasandha, his father-in-law, took up arms. Ourselves consisting of the eighteen younger branches of the Yadavas arrived at the conclusion that even if we struck our enemies continually with excellent weapons capable of taking the lives of the foes, we should still be unable to do anything unto him even in three hundred years. He has two friends that are like unto the immortals, and in point of strength the foremost of all men endued with might. They are called Hansa and Dimbaka who are both incapable of being slain by weapons. The mighty Jarasandha, being united with them, becomes incapable, I think, of being vanquished by even the three worlds. This is not our opinion alone but all other kings also are of the same mind.

There lived, a king of the name of Hansa, who was slain by Rama Baladeva after a battle of eighteen days. But, hearing people say that Hansa had been killed, Dimbaka, thought that he could not live without Hansa. He accordingly jumped into the waters of the Yamuna and killed himself. Afterwards when Hansa, the subjugator of hostile heroes, heard that Dimbaka, had killed himself, he went to the Yamuna and jumped into its waters. Then, king Jarasandha, hearing that both Hansa and Dimbaka had been killed, returned to his kingdom with an empty heart. After Jarasandha had returned, we were filled with pleasure and continued to live at Mathura. Then the widow of Hansa and the daughter of Jarasandha, that handsome woman with eyes like lotus-petals, grieved at the death of her lord, went unto her father, and repeatedly urged, the king of Magadha, saying, “kill you the slayer of my husband.” Then, remembering the conclusion to which we had come of old we became exceedingly cheerless and fled from Mathura. Dividing our large wealth into small portions so as to make each portion easily portable, we fled from fear of Jarasandha, with our cousins and relatives. Reflecting upon everything, we fled towards the west. There is a delightful town towards the west called Kusasthali, adorned by the mountains of Raivata. In that city, we took up our abode. We rebuilt its fort and made it so strong that it has become impregnable even to the Gods. From within it even the women might fight the foe, what to speak of the Yadava heroes without fear of any kind? We are now living in that city. Considering the inaccessibility of that first of mountains and regarding themselves as having already crossed the fear of Jarasandha, the descendants of Madhu have become exceedingly glad.

Thus, though possessed of strength and energy, yet from the oppressions of Jarasandha we have been obliged to repair to the mountains of Gomanta, measuring three Yojanas in length. Within each yojana have been established one and twenty posts of armed men. At intervals of each yojana are hundred gates with arches which are defended by valorous heroes engaged in guarding them. Innumerable Kshatriyas invincible in war, belonging to the eighteen younger branches of the Yadavas, are employed in defending these works. In our race, there are full eighteen thousand brothers and cousins. Ahuka has had a hundred sons, each of whom is almost like a god, Charudeshna with his brother Chakradeva, Satyaki, myself, Baladeva the son of Rohini, and my son Samba who is equal unto me in battle, these seven are Atirathas. Besides these, there are others, whom I shall presently name. They are Kritavarman, Anadhrishti, Samika, Samitinjaya, Kanka, Sanku and Kunti. These seven are Maharathas. There are also two sons of Andhaka bhoja, and the old king himself. Endued with great energy these are all heroes, each mighty as the thunderbolt. These Maharathas, choosing the middle country, are now living amongst the Vrishnis. You alone are worthy of being an emperor. It beholds you to establish your empire over all the Kshatriyas. But this is my judgment, that you will not be able to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha lives.

By him have been immured in his hillfort numerous monarchs, like a lion that has deposited the slain bodies of mighty elephants within a cave of the king of mountains. King Jarasandha, desirous of offering in sacrifice hundred monarchs, adored for his fierce ascetic penances the illustrious god of gods, the lord of Uma. It is by this means that the kings of the earth have been vanquished by Jarasandha. He has by that means been able to fulfil the vow he had made relative to his sacrifice. By defeating the kings with their troops and bringing all of them as captives into this city, he had swelled its crowds enormously. We also, from fear of Jarasandha, at one time had to leave Mathura and fly to the city of Dwaravati. If you desire to perform this sacrifice, strive to release the kings confined by Jarasandha, as also to compass his death. Otherwise this undertaking of yours can never be completed. If the Rajasuya is to be performed by you, you must do this in this way and not otherwise. This is my view. Do as you think. Under these circumstances, having reflected upon everything, taking note of causes, tell us what you yourself think proper."

Yudhishthira said, “Intelligent as you are, you have said what none else is capable of saying. There is none else on earth who is settler of all doubts. Behold, there are kings in every province employed in benefiting their respective selves. But no one amongst them has been able to achieve the imperial dignity. Indeed, the title emperor is difficult of acquisition. He that knows the valour and strength of others never applauds himself. He, indeed, is really worthy of applause who, engaged in encounters with his enemies, bears himself commendably. Man's desires and propensities, like the wide earth itself adorned with many jewels, are varied and extensive. As experience can seldom be gained but by travelling in regions remote from one's home, so salvation can never be attained except by acting according to principles that are very high, compared with the ordinary level of our desire and propensities. I regard peace of mind as the highest object here, for from that quality may proceed my prosperity. In my judgment, if I undertake to celebrate this sacrifice, I shall never win the highest reward. O Janardana, endued with energy and intelligence, these that have been born in our race think that some one amongst them will at one time become the foremost amongst all Kshatriyas. But, we also were all frightened by the fear of Jarasandha and, by the wickedness of that monarch. The might of your arm is my refuge. When, therefore, you taken fright at Jarasandha's might, how should I regard myself strong in comparison with him? Madhava, I am repeatedly depressed by the thought whether Jarasandha is capable or not of being slain by you, by Rama, by Bhimasena, or by Arjuna. But what shall I say, O Keshava? You are my highest authority on everything.”

On hearing these words, Bhima well-skilled in speech said, “That king who is without exertion, or who being weak and without resources enters into hostility with one that is strong, perishes like an ant-hill. It may be generally seen, however, that even a king that is weak may vanquish an enemy that is strong and obtain the fruition of all his wishes, by wakefulness and by the application of policy. In Krishna is policy, in myself strength, in Arjuna triumphs. So like the three sacrificial fires that accomplish a sacrifice, we shall accomplish the death of the king of Magadha."

Krishna then said, “One that is immature in understanding seeks the fruition of his desire without an eye to what may happen to him in future. It is seen that no one forgives for that reason a foe that is of immature understanding and inclined to serve his own interests. It has been heard by us that in the krita age, having brought every one under their subjection, Yauvanaswin by the abolition of all taxes, Bhagiratha by his kind treatment to his subjects, Kartavirya by the energy of his asceticism, the lord Bharata by his strength and valour, and Maruta by his prosperity, all these five became emperors. But you who covets the imperial dignity deserves it, not by one but by all these qualities, viz., victory, protection afforded to your people, virtue, prosperity, and policy. Know that Jarasandha, the son of Brihadratha, is even such. A hundred dynasties of kings have become unable to oppose Jarasandha. He, therefore, may be regarded to be an emperor for his strength. Kings that are wearers of jewels worship Jarasandha. But, wicked from his childhood, he is scarcely satisfied with such worship. Having become the foremost among all, he attacks yet with violence kings with crowns on their heads. Nor is there seen any king from whom he takes not tribute. Thus has he brought under his sway nearly a hundred kings. How can any weak monarch approach him with hostile intentions? Confined in the temple of Shiva and offered as sacrifice unto him like so many animals, do not these monarchs dedicated unto that god feel the most poignant misery? A Kshatriya that dies in battle is ever regarded with respect. Why shall we not, therefore, meet together and oppose Jarsandha in battle? He has already brought eighty-six kings; fourteen only are wanting to complete one hundred. As soon as he obtains those fourteen, he will begin his cruel act. He that shall be to obstruct that act will surely win blazing renown. He that will vanquish Jarasandha will surely become the emperor of all the Kshatriyas.”

Yudhishthira said, “Desirous of the imperial dignity but acting from selfish motives and relying upon courage alone, how, O Krishna, can I despatch you unto Jarasandha? Both Bhima and Arjuna, I regard as my eyes, and you, O Janardana as my mind. How shall I live, deprived of my eyes and mind. Yama himself cannot vanquish in battle the mighty host of Jarasandha that is endued, besides, with terrible valour. What valour can you exhibit against it. This affair that promises to terminate otherwise may lead to great mischief. It is my opinion, therefore, that the proposed task should not be undertaken. Listen, O Krishna, to what I for one think. Desisting from this act seems to me to be beneficial. My heart to-day is afflicted. The Rajasuya appears to me difficult of accomplishment.”

Arjuna who had obtained that excellent of bows and that couple of inexhaustible quivers, and that car with that banner, as also that assembly room, now addressed Yudhishthira and said, “I have obtained, O king, a bow and weapons and arrows and energy and allies and dominions and fame and strength. Those are always difficult of acquisition, however much they may be desired. Learned men of repute always praise in good society nobleness of descent. But nothing is equal to might. Indeed, there is nothing I like more than prowess. Born in a race noted for its valour, one that is without valour is scarcely worthy of regard. One, however, possessed of valour, that is born in a race not noted for it, is much superior to the former. He is a Kshatriya in every thing who increases his fame and possessions by the subjugation of his enemies. He that is possessed of valour, though destitute of all merits, will vanquish his foes. One, however, that is destitute of valour, though possessed of every merit, can scarcely accomplish anything. Every merit exists by the side of valour in an incipient state. Concentration of attention, exertion and destiny exist as the three causes of victory. One, however, that is possessed of valour doth not yet deserve success if he acts carelessly. It is for this that an enemy endued with strength sometimes suffers death at the hands of his foes. As meanness overtakes the weak, so folly sometimes overtakes the strong. A king, therefore, that is desirous of victory, should avoid both these causes of destruction. If, for the purpose of our sacrifice, we endeavour to slay Jarasandha and rescue the kings kept by him for a cruel purpose, there is no higher act which we could employ ourselves in. If, however, we do not undertake the task, the world will always think us incompetent. We have certainly the competence, O king! Why should you, therefore, regard us as incompetent? Those that have become Munis desirous of achieving tranquillity of souls, obtain yellow robes with ease. So if we vanquish the foe, the imperial dignity will easily be ours. We shall, therefore fight the foe."

Vasudeva said, “Arjuna has indicated what the inclination should be of one that is born in the Bharata race, especially of one who is the son of Kunti. We know not when death will overtake us, in the night or in the day. Nor have we ever heard that immortality has been achieved by desisting from fight. This, therefore, is the duty of men, to attack all enemies in accordance with the principles laid down in the ordinance. This always gives satisfaction to the heart. Aided by good policy, if not frustrated by Destiny, an undertaking becomes crowned with success. If both parties aided by such means encounter each other, one must obtain ascendency over the other, for both cannot win or lose. A battle however, if directed by bad policy which again is destitute of the well-known arts, ends in defeat or destruction. If, again, both parties are equally circumstanced, the result becomes doubtful. Both, however, cannot win. When such is the case, why should we not, aided by good policy, directly approach the foe; and destroy him, like the current of the river uprooting a tree? If, disguising our own faults, we attack the enemy taking advantage of his loopholes, why should we not succeed? Indeed, the policy of intelligent men, is that one should not fight openly with foes that are exceedingly powerful and are at the head of their well-arrayed forces. This too is my opinion. If, however, we accomplish our purpose secretly entering the abode of our foe and attacking his person, we shall never earn obloquy. Jarasandha alone enjoys unfaded glory, like unto him who is the self in the heart of every created being. But I see his destruction before me. Desirous of protecting our relatives we will either slay him in battle or shall ascend to heaven being ourselves slain in the end by him.”

Jarasandha and his killing

Yudhishthira said, “O Krishna, who is this Jarasandha? What is his energy and what is his prowess, that having touched you he has not been burnt like an insect at the touch of fire?”

Krishna said, “Hear, O monarch, who Jarasandha is; what his energy; and what is his prowess; and why also he has been spared by us, Even though he has repeatedly offended us. There was a mighty king of the name of Brihadratha, the lord of the Magadhas. Proud in battle, he had three Akshauhinis of troops. Handsome and endued with energy, possessed of affluence and prowess beyond measure, and always bearing on his person marks indicating installation at sacrifices. He was like a second Indra. In glory he was like unto Suryya, in forgiveness like unto the Earth, in wrath like unto the destroyer Yama and in wealth like unto Vaisravana. The whole earth was covered by his qualities that descended upon him from a long line of ancestors, like the rays emerging from the sun. Endued with great energy that monarch married two twin daughters of the king of Kasi, both endued with the wealth of beauty. That bull among men made an engagement in secret with his wives that he would love them equally and would never show a preference for either. The lord of the earth in the company of his two dearly loved wives, both of whom suited him well, passed his days in joy like a mighty elephant in the company of two cow-elephants, or like the ocean in his personified form between Ganga and Yamuna. The monarch's youth however, passed away in the enjoyment of his possessions, without any son being born unto him to perpetuate his line. The best of monarch failed to obtain a son to perpetuate his race, even by means of various auspicious rites, and homas, and sacrifices performed with the desire for having an offspring.

One day the king heard that the high-souled Chanda-kausika, the son of Kakshivat of the illustrious Gautama race, having desisted from ascetic penances had come in course of his wanderings to his capital and had taken his seat under the shade of a mango tree. The king went unto that Muni accompanied by his two wives, and worshipping him with jewels and valuable presents gratified him highly. That best of Rishis truthful in speech and firmly attached to truth, then told the king, “O king of kings, I have been pleased with you. Solicit you a boon.” King Brihadratha then, with his wives, bending low unto that Rishi, spoke these words choked with tears in consequence of his despair of obtaining a child. “O holy one, Forsaking my kingdom I am about to go into the woods to practise ascetic penances. I am very unfortunate for I have no son. What shall I do, therefore, with my kingdom or with a boon?”

Hearing these words, the Muni controlling his outer senses entered into meditation, sitting in the shade of that very mango tree where he was. There fell upon the lap of the seated Muni a mango that was juicy and untouched by the beak of a parrot or any other bird. That best of Munis, taking up the fruit and mentally pronouncing certain mantras over it, gave it unto the king as the means of his obtaining an incomparable offspring. The great Muni, possessed also of extraordinary wisdom, addressing the monarch, said, “Return, O king, your wish is fulfilled. Desist from going into the woods.” Hearing these words of the Muni and worshipping his feet, the monarch possessed of great wisdom, returned to his own abode. Recollecting his former promise the king gave unto his two wives that one fruit. His beautiful queens, dividing that single fruit into two parts, ate it up. In consequence of the certainty of the realisation of the Muni's words and his truthfulness, both of them conceived, as an effect of their having eaten that fruit. The king beholding them in that state became filled with great joy. Then, some time after, when the time came, each of the queens brought forth a fragmentary body. Each fragment had one eye, one arm, one leg, half a stomach, half a face, and half an anus. Beholding the fragmentary bodies, both the mothers trembled much. The helpless sisters then anxiously consulted each other, and sorrowfully abandoned those fragments endued with life. The two midwives then carefully wrapping up the still-born fragments went out of the inner apartments by the back door and throwing away the bodies, returned in haste. A little while after, a Rakshasa woman of the name of Jara living upon flesh and blood, took up the fragments that lay on a crossing. Impelled by force of fate, the female cannibal united the fragments for facility of carrying them away. As soon as the fragments were united they formed a sturdy child of one body. Then, the female cannibal, with eyes expanded in wonder, found herself unable to carry away that child having a body as hard and strong as the thunder-bolt. That infant then closing his fists red as copper and inserting them into its mouth, began to roar terribly as rain-charged clouds. Alarmed at the sound, the inmates of the palace, suddenly came out with the king. The helpless and disappointed and sad queens also, with breasts full of milk, also came out suddenly to recover their child. The female cannibal beholding the queens in that condition and the king too so desirous of an offspring, and the child was possessed of such strength thought within herself “I live within dominions of the king who is so desirous of an offspring. It beholds not me, therefore, to kill the infant child of such an illustrious and virtuous monarch.” The Rakshasa woman then, holding the child in her arms like the clouds enveloping the sun, and assuming a human form, told the king these words, “O Brihadratha, this is your child. Given to you by me, take it. It has been born of both your wives by virtue of the command of the great Brahmana. Cast away by the midwives, it has been protected by me!”

The handsome daughters of the king of Kasi, having obtained the child, soon drenched it with their lacteal streams. The king ascertaining everything, was filled with joy, and addressing that female cannibal disguised as a human being possessing the complexion of gold, asked, “O you of the complexion of the filament of the lotus, who are you that gives me this child? You seem to me as a goddess roaming at your pleasure!”

Hearing these words of the king, the Rakshasa woman answered, “Blessed be you, O king of kings. Capable of assuming any form at will. I am a Rakshasa woman called Jara. I am living happily in your house, worshipped by all. Every day I wander from house to house of men. Indeed, I was created of old by the Self-create and was named Grihadevi”. Of celestial beauty I was placed for the destruction of the Danavas. He that with devotion paints on the walls a likeness of myself endued with youth and in the midst of children, must have prosperity in his abode; otherwise a household must sustain decay and destruction. Painted on the walls of your house is a likeness of myself surrounded by numerous children. Stationed there I am daily worshipped with scents and flowers, with incense and edibles and various objects of enjoyment. Thus worshipped in your house, I daily think of doing you some good in return. It chanced that I beheld the fragmentary bodies of your son. When these happened to be united by me, a living child was formed of them. It has been so owing to your good fortune alone. I have been only the instrument, I am capable of swallowing the mountain of Meru itself, what shall I say of the child? I have, however, been gratified with you in consequence of the worship I receive in your house. It is, therefore, O king, that I have bestowed this child on you.”

Having spoken these words, Jara disappeared there and then. The king having obtained the child then entered the palace. The king then caused all the rites of infancy to be performed on that child, and ordered a festival to be observed by his people in Honour of that Rakshasa woman. The monarch equal unto Brahma himself then bestowed a name on his child. He said that because the child had been united by Jara, he should be called Jarasandha i.e., united by Jara. The son of the king of Magadha endued with great energy, began to grow up in bulk and strength like a fire into which has been poured libation of clarified butter. Increasing day by day like the moon in the bright fortnight, the child began to enhance the joy of his parents.”

Some time after this, the great ascetic, the exalted Chandakausika, again came into the country of the Magadhas. Filled with joy at the advent of the Rishi, king Brihadratha, accompanied by his ministers and priest and wives and son, went out to receive him. Worshipping the Rishi with water to wash his feet and face, and with the offerings of Arghya the king then offered his whole kingdom along with his son for the acceptance of the Rishi. The adorable Rishi accepting that worship offered by the king, addressing the ruler of Magadha, said with well-pleased heart, “O king, I knew all this by spiritual insight. But hear what this son of yours will be in future, as also what his beauty, excellence, strength, and valour will be. Without doubt this son of yours, growing in prosperity and endued with prowess, will obtain all these. Like other birds that can never imitate the speed of Vinata's son Garuda, the other monarchs of the earth will not be able to equal in energy this your son, who will be endued with great valour. All those that will stand in his way will certainly be destroyed. Like the force of the current that can never make the slightest impression upon the rocky breast of a mountain, weapons hurled at him even by the celestials will fail to produce the least pain in him. He will blaze forth above the heads of all that wear crowns on their brows. Like the sun that dims the lustre of all luminous bodies, this son of yours will rob all monarchs of their splendour. Even kings that are powerful and own large armies and numberless vehicles and animals, upon approaching this son of yours, will all perish as insects upon fire. This child will seize the growing prosperity of all kings like the ocean receiving the rivers swollen with the water of the rainy season. Like the huge earth that bears all kinds of produce, supporting things that are both good and evil, this child endued with great strength will support all the four orders of men. All the kings of the earth will live in obedience to the commands of this child just as every creature endued with body live in dependence upon Vayu that is dear as self unto beings. This prince of Magadha—the mightiest of all men in the world--will behold with his physical eyes the god of gods called Rudra or Hara, the slayer of Tripura.” Saying this, the Rishi, thinking of his own business, dismissed king Brihadratha.

The lord of the Magadhas then, re-entering his capital, and calling together his friends and relations, installed Jarasandha, on the throne. King Brihadratha then came to feel a great distaste for worldly pleasures. After the installation of Jarasandha king Brihadratha followed by his two wives became an inmate of an ascetic asylum in the woods. After his father and mothers had retired into the woods, Jarasandha by his valour brought numerous kings under his sway.

King Brihadratha, having lived for some time in the woods and practised ascetic penances, ascended to heaven at last with his wives. King Jarasandha, also, as uttered by Kausika, having received those numerous boons ruled his kingdom like a father. Some time after when king Kansa was slain by Vasudeva, an enmity arose between him and Krishna. Then, the mighty king of Magadha from his city of Girivraja, whirling a mace ninety-nine times, hurled it towards Mathura. At that time Krishna of wonderful deeds was residing at Mathura. The handsome mace hurled by Jarasandha fell near Mathura at a distance of ninety-nine yojanas from Girivraja The citizens beholding the circumstance well, went unto Krishna and informed him of the fall of the mace. The place where the mace fell is adjacent to Mathura and is called Gadavasan. Jarasandha had two supporters called Hansa and Dimbaka, both of whom were incapable of being slain by weapons. Well-conversant with the science of politics and morality, in counsel they were the foremost of all intelligent men. I have already told you everything about that mighty pair. They two and Jarasandha, I believe, are more than a match for three worlds. It was for this reason that the powerful Kukkura, Andhaka and Vrishni tribes, acting from motives of policy, did not deem it proper to fight with him.

Both Hansa and Dimbaka have fallen; Kansa also with all his followers has been slain. The time has, therefore come for the destruction of Jarasandha. He is incapable of being vanquished in battle even by all the celestials and the Asuras. We think, however, that he should be vanquished in a personal struggle with bare arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and therefore, as prelude to performing the Rajasuya, we will certainly achieve the destruction of the ruler of Magadha. When we three approach that monarch in secret, and he will, without doubt, be engaged in an encounter with one of us. From fear of disgrace, from covetousness, and from pride of strength he will certainly summon Bhima to the encounter. Like death himself that slays a person however swollen with pride, the long-armed and mighty Bhimasena will effect the destruction of the king. If you know my heart, if you have any faith in me, then make over to me, as a pledge, Bhima and Arjuna without loss of time!”

Thus addressed by the exalted one, Yudhishthira, beholding both Bhima and Arjuna standing with cheerful faces, replied, saying, “O Achyuta, O Achyuta, you slayer of all enemies, say not so. You are the lord of the Pandavas! We are dependent on you. What you say, O Govinda, is consistent with wise counsels. You never lead those upon whom Prosperity has turned her back. I who stay under your command regard that Jarasandha is already slain, that the monarchs confined by him have already been set free, that the Rajasuya has already been accomplished by me. O lord of the universe, watchfully act you so that this task may be accomplished. Without you then I dare not live, like a sorrowful man afflicted with disease, and bereft of the three attributes of morality, pleasure and wealth. Partha cannot live without Sauri, nor can Sauri live without Partha. Nor is there anything in the world that is unconquerable by these two, Krishna and Arjuna. This handsome Bhima also is the foremost of all persons endued with might. Of great renown, what can he not achieve when with you two? Troops, when properly led, always do excellent service. A force without a leader has been called inert by the wise. Forces, therefore, should always be led by experienced commanders. Into places that are low, the wise always conduct the water. Even fishermen cause the water to run out through holes. We shall, therefore, strive to accomplish our purpose following the leadership of Govinda conversant with the science of politics, that personage whose fame has spread all over the world. For the successful accomplishment of one's purposes one should ever place Krishna in the van, that foremost of personages whose strength consists in wisdom and policy and who possesses a knowledge of both method and means. For the accomplishment of one's purpose let, therefore, Arjuna, follow Krishna the foremost of the Yadavas and let Bhima follow Arjuna. Policy and good fortune and might will bring about success in a matter requiring valour.”

Thus addressed by Yudhishthira, the trio Krishna, Arjuna and Bhima, all possessed of great energy, set out for Magadha attired in the garb of Snataka Brahmanas of resplendent bodies, and blessed by the agreeable speeches of friends and relatives. Possessed of superior energy and of bodies already like the Sun, the Moon, and the Fire, inflamed with wrath at the sad lot of their relative kings, those bodies of theirs became much more blazing. The people, beholding Krishna and Arjuna, both of whom had never before been vanquished in battle, with Bhima in the van, all ready to achieve the same task, regarded Jarasandha as already slain. For the illustrious pair were masters that directed every operation, as also all acts relating to the morality, wealth, and pleasure of every being. Having set out from the country of the Kurus, they passed through Kuru-jangala and arrived at the charming lake of lotuses. Passing over the hills of Kalakuta, they then went on crossing the Gandaki, the Sadanira, and the Sarkaravarta and the other rivers taking their rise in the same mountains. They then crossed the delightful Sarayu and saw the country of Eastern Kosala. Passing over that country they went to Mithila and then crossing the Mala and Charamanwati, the three heroes crossed the Ganges and the Sone and went on towards the east. At last those heroes of unfaded glory arrived at Magadha in the heart of  Kushamba. Reaching then the hills of Goratha, they saw the city of Magadha that was always filled with kine and wealth and water and rendered handsome with the innumerable trees standing there.

Vasudeva said, “behold, O Partha, the great capital of Magadha, standing in all its beauty. Filled with flocks and herds and its stock of water never exhausted, and adorned also with fine mansions standing in excellent array, it is free from every kind of calamity. The five large hills of Vaihara, Varaha, Vrishaba, Rishigiri, and the delightful Chaitya, all of high peaks and overgrown with tall trees of cool shade and connected with one another, seem to be jointly protecting the city of Girivraja. The breasts of the hills are concealed by forests of delightful and fragrant Lodhras having the ends of their branches covered with flowers. It was here that the illustrious Gautama of rigid vows begat on the Sudra woman Ausinari Kakshivat and other celebrated sons. That the race sprung from Gautama do yet live under the sway of an ordinary human race is only evidence of Gautama's kindness to kings. It was here that in olden times the mighty monarchs of Anga, and Vanga and other countries, came to the abode of Gautama, and passed their days in joy and happiness. Behold those forests of delightful Pippalas and beautiful Lodhras standing near the side of Gautama's abode. There dwelt in old days those Nagas, Arbuda and Sakravapin, those persecutors of all enemies, as also the Naga Swastika and that other excellent Naga called Manu. Manu himself had ordered the country of the Magadhas to be never afflicted with drought, and Kaushika and Manimat also have favoured the country. Owning such a delightful and impregnable city, Jarasandha is ever bent on seeking the fruition of his purposes unlike other monarchs. We shall, however, by slaying him to-day humble his pride.”

Thus saying those brothers of abundant energy, he of the Vrishni race and the two Pandavas entered the city of Magadha. They then approached towards the impregnable city of Girivraja that was full of cheerful and well-fed inhabitants belonging to all the four orders, and where festivities were perennial. On arriving then at the gate of the city, the brothers, instead of passing through it, began to pierce with their shafts the heart of the high Chaityaka peak that was worshipped by the race of Brihadratha, as also by the citizens and which delighted the hearts of all the Magadhas. There Brihadratha had slain a cannibal called Rishaba and having slain the monster made of his hide three drums which he placed in his own city. Those drums were such that once beaten their sound lasted one full month. The brothers broke down the Chaityaka peak that was delightful to all the Magadhas, at that point where those drums covered with celestial flowers used to yield their continuous sound. Desirous of slaying Jarasandha they seemed by that act of theirs to place their feet upon the head of their foe. Attacking with their mighty arms that immovable and huge and high and old and celebrated peak always worshipped with perfumes and floral wreaths, those heroes broke it down. With joyful hearts they then entered the city.

It so happened that the learned Brahmanas residing within the city saw many evil omens which they reported to Jarasandha. The priest making the king mount an elephant whirled lighted brands about him. King Jarasandha also, possessed of great prowess, with a view to warding of those evils, entered upon the celebration of a sacrifice, with proper vows and fasts.

Meanwhile, the brothers unarmed, or rather with their bare arms as their only weapons, desirous of fighting with Jarasandha, entered the capital in the guise of Brahmanas. They beheld the extraordinary beauty of the shops full of various edibles and floral wreaths, and supplied with articles of every variety of various qualities that man can desire. Those best of men, Krishna, Bhima, and Dhananjaya, beholding in those shops their affluence, passed along the public road. Endued with great strength they snatched forcibly from the flower-vendors the garlands they had exposed for sale. Attired in robes of various colours and decked in garlands and ear-rings the heroes entered the abode of Jarasandha possessed of great intelligence, like Himalayan lions eyeing cattle-folds. The arms of those warriors, besmeared with sandal paste, looked like the trunks of sala trees. The people of Magadha, beholding those heroes looking like elephants, with necks broad like those of trees and wide chests, began to wonder much. Those bull among men, passing through three gates that were crowded with men, proudly and cheerfully approached the king.

Jarasandha rising up in haste received them with water to wash their feet with, and honey and the other ingredients of the Arghya, with gifts of kine, and with other forms of respect. The great king addressing them said, “You are welcome!” Both Partha and Bhima remained silent at this. Addressing the monarch Krishna said, “O king of kings, these two are now in the observance of a vow. Therefore they will not speak. Silent they will remain till midnight After that hour they will speak with you!”

The king then quartering his guests in the sacrificial apartments retired into his private chambers. When midnight arrived, the monarch arrived at the place where his guests attired as Brahmanas were. For, that ever victorious monarch observed this vow which was known throughout the Worlds that as soon as he should hear of the arrival of Snataka Brahmanas at his place, should it be even at midnight, he would immediately, come out and grant them an audience. Beholding the strange attire of his guests that best of kings wondered much. For all that, however, he waited on them respectfully. Those bulls among men, on the other hand, beholding king Jarasandha, said, “Let salvation be attained by you, O king, without difficulty.” Having said this unto the monarch, they stood looking at each other. Jarasandha then said unto those sons of Pandu and him of the Yadu race, all disguised as Brahmanas, “Take your seats.” Those bulls among men sat themselves down, and like the three priests of a great sacrifice blazed forth in their beauty. King Jarasandha, firmly devoted to truth, censuring the disguised guests, said unto them, “It is well known to me that in the whole world Brahmanas in the observance of Snataka vow never deck their persons with garlands and fragrant paste unseasonably. Who are you, therefore, thus decked with flowers, and with hands bearing the marks of the bow-string? Attired in coloured robes and decked unseasonably with flowers and paste, you give me to understand that you are Brahmanas, although you bear Kshatriya energy. Tell me truly who you are. Truth decks even kings. Breaking down the peak of the Chaityaka hill, why have you, in disguise, entered the city by an improper gate without fear of the royal wrath? The energy of a Brahmana dwells in his speech. This your feat is not suited to the order to which you profess to belong. Tell us therefore, the end you have in view. Arrived here by such an improper way, why accept you not the worship I offer? What is your motive for coming to me?”

Thus addressed by the king, the high-souled Krishna, well-skilled in speech, thus replied unto the monarch in a calm and grave voice. “O king, know us for Snataka Brahmanas. Brahmanas and Kshatriyas and Vaishyas are all, competent to observe the vow of Snataka. This vow, besides, has especial and general rules. A Kshatriya observing this vow with especial rules always achieve prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas again, exhibit their energy by their arms and not in speech. It is, therefore, that the speeches uttered by a Kshatriya are never audacious. The creator has planted his own energy in the aim of the Kshatriya. If you wish to behold it, you shall certainly behold it today. These are the rules of the ordinance, that an enemy's abode should be entered through a wrong gate and a friend's abode through the right one. Know that this also is our eternal vow that having entered the foe's abode for the accomplishment of our purpose, we accept not the worship offered to us!”

Jarasandha said, “I do not recollect if I ever acted injuriously towards you! Even upon a careful mental scrutiny I fail to see the injury I did unto you. When I have never done you an injury, why, you Brahmanas do you regard me, who am innocent, as your foe? Answer me truly, for this, indeed, is the rule followed by the honest. The mind is pained at the injury to one's pleasure and morality. That Kshatriya who injures an innocent man's pleasure and morality even if he be otherwise a great warrior and well-versed in all rules of morality, obtains, without any doubt the fate of sinners and falls off from prosperity. The practices of the Kshatriyas are the best of those that are honest in the three worlds Indeed, those that are acquainted with morality applaud the Kshatriya practices. Adhering to those practices of my order with steady soul, I never injure those that are under me. In bringing this charge, therefore, against me, it appears that you speak erroneously!”

Krishna said, “O you of mighty arms, there is a certain person of the head of a royal line who upholds the dignity of his race At his command have we come against you. You have brought many of the Kshatriyas of the world as captives. Having perpetrated that wicked wrong how do you regard yourself as innocent? How can a king act wrongfully towards other virtuous kings? But you, treating other kings with cruelty, seek to offer them as sacrifice unto the god Rudra! This sin committed by you may touch even us, for as we are virtuous in our practices, we are capable of protecting virtue. The slaughter of human being as sacrifice unto the gods is never seen. Why do you, therefore, seek to perform a sacrifice unto god Sankara by slaughtering human beings? You are addressing persons belonging to your own order as animals! Fool as you are, who else, O Jarasandha, is capable of behaving in this way? One always obtains the fruits of whatever acts one performs under whatever circumstances. Therefore, desirous as we are of helping all distressed people, we have, for the prosperity of our race, come here to slay you, the slaughterer of our relatives. You think that there is no man among the Kshatriyas equal to you. This is a great error of judgment on your part. What Kshatriya is there, who endued with greatness of soul and recollecting the dignity of his own parentage, would not ascend to eternal heaven that has not its like anywhere, falling in open fight? Know that Kshatriyas engage themselves in battle, as persons installed in sacrifices, with heaven in view, and vanquish the whole world! Study of the Vedas, great fame, ascetic penances, and death in battle, are all acts that lead to heaven. The attainment of heaven by the three other acts may be uncertain, but death in battle has that for its certain consequence. Death in battle is the sure cause of triumph like Indra's. It is graced by numerous merits. It is for this reason that Indra has become what he is, and by vanquishing the Asuras he rules the universe. Hostility with whom else than you is so sure of leading to heaven, proud as you are of the excessive strength of your vast Magadha host? Don't disregard others, O king. Valour dwells in every man. There are many men whose valour may be equal or superior to yours. As long as these are not known, so long only are you noted for your valour. Your prowess can be borne by us. It is, therefore, that I say so. Cast off your superiority and pride in the presence of those that are your equals. Go not, with your children and ministers and army, into the regions of Yama. Dambodhava, Kartavirya, Uttara, and Vrihadratha, were kings that met with destruction, along with all their forces, for having disregarded their superiors. Desirous of liberating the captive monarchs from you, know that we are certainly not Brahmanas. I am Hrishikesha otherwise called Sauri, and these two heroes among men are the sons of Pandu. O king of Magadha, we challenge you. Fight standing before us. Either set free all the monarchs, or go you to the abode of Yama.”

Jarasandha said, “I never make a captive of a king without first vanquishing him. Who has been kept here that has not been defeated in war? This, O Krishna, it has been said, is the duty that should be followed by the Kshatriyas, to bring others under sway by the exhibition of prowess and then to treat them as slaves. Having gathered these monarchs with the intention of offering them as sacrifices unto the god, how shall I, from fear liberate them to-day, when I recollect also the duty I have recited of a Kshatriya? With troops against troops arrayed in order of battle, or alone against one, or against two, or against three, at the same time or separately, I am ready to fight.”

Having spoken thus, and desiring to fight with those heroes of terrible achievements, king Jarasandha ordered his son Sahadeva to be installed on the throne. Then, the king, on the eve of battle, thought of his two generals Kausika and Chitrasena. These two, were formerly called by everybody in the world of men by the respectful appellations of Hansa and Dimbaka. And, that tiger among men, the lord Sauri ever devoted to truth, the slayer of Madhu, the younger brother of Haladhara, the foremost of all persons having their senses under complete control, keeping in view the command of Brahma and remembering that the ruler of Magadha was destined to be slain in battle by Bhima and not by the descendant of Madhu, desired not to slay himself king Jarasandha, that foremost of all men endued with strength, that hero possessed of the prowess of a tiger, that warrior of terrible valour.

Then that foremost of all speakers, Krishna of the Yadava race, addressing king Jarasandha who was resolved upon fighting, said, “O king, with whom amongst us three do you desire to fight? Who amongst us shall prepare himself for battle?” Thus addressed, the ruler of Magadha, king Jarasandha of great splendour, expressed his desire for fighting with Bhima. The priest then, bringing with him the yellow pigment obtained from the cow and garlands of flowers and other auspicious articles, as also various excellent medicines for restoring lost consciousness and alleviating pain, approached Jarasandha, panting for battle. The king Jarasandha, on whose behalf propitiatory ceremonies with benedictions were performed by a renowned Brahmana, remembering the duty of a Kshatriya dressed himself for battle. Taking off his crown and binding his hair properly, Jarasandha stood up like an ocean bursting its continents. Then the monarch possessed of terrible prowess, addressing Bhima. said, “I will fight with you. It is better to be vanquished by a superior person.” Saying this, Jarasandha rushed with great energy at Bhimasena like the Asura Bala of old who rushed at the chief of the celestials. The mighty Bhimasena, on whose behalf the gods had been invoked by Krishna, that cousin of his, having consulted with advanced towards Jarasandha, impelled by the desire of fight.

Then those tigers among men, with their bare arms as their only weapons, cheerfully engaged themselves in the encounter, each desirous of vanquishing the other. Seizing each other's arms and twining each other's legs, they slapped their arm-pits, causing the enclosure to tremble at the sound. Frequently seizing each other's necks with their hands and dragging and pushing it with violence, and each pressing every limb of his body against every limb of the other, they continued to slap their arm-pits. Sometimes stretching their arms and sometimes drawing them close, and now raising them up and now dropping them down, they began to seize each other. Striking neck against neck and forehead against forehead, they caused fiery sparks to come out like flashes of lightning. Grasping each other in various ways by means of their arms, and kicking each other with such violence as to affect the innermost nerves, they struck at each other's breasts with clenched fists. With bare arms as their only weapons roaring like clouds they grasped and struck each other like two mad elephants encountering each other with their trunks. Incensed at each other's blow, they fought on dragging and pushing each other and fiercely looking at each other like two wrathful lions. Each striking every limb of the other with his own and using his arms also against the other, and catching hold of each other's waist, they hurled each other to a distance. Accomplished in wrestling, the two heroes clasping each other with their arms and each dragging the other unto himself, began to press each other with great violence. The heroes then performed those grandest of all feats in wrestling called Prishtabhanga, which consisted in throwing each other down with face towards the earth and maintaining the one knocked down in that position as long as possible. Employing his arms, each also performed the feats called Sampurna-murchcha and Purna-kumbha. At times they twisted each other's arms and other limbs as if these were vegetable fibres that were to be twisted into chords. With clenched fists they struck each other at times, pretending to aim at particular limbs while the blows descended upon other parts of the body. It was thus that those heroes fought with each other.

The citizens consisting of thousands, of Brahmanas, Kshatriyas and Vaisyas and Sudras, and even women and the aged, came out and gathered there to behold the fight. The crowd became so great that it was one solid mass of humanity with no space between body and body. The sound the wrestlers made by the slapping of their arms, the seizing of each other's necks for bringing each other down, and the grasping of each other's legs for dashing each other to the ground, became so loud that it resembled the roar of thunder or of falling cliffs. Both of them were foremost of mighty men, and both took great delight in such encounter. Desirous of vanquishing the other, each was on the alert for taking advantage of the slightest lapse of the other. The mighty Bhima and Jarasandha fought terribly on in those lists, driving the crowd at times by the motions of their hands like Vritra and Vasava of old. Thus two heroes, dragging each other forward and pressing each other backward and with sudden jerks throwing each other face downward and sideways, mangled each other dreadfully. At times they struck each other with their knee-joints. Addressing each other loudly in stinging speeches, they struck each other with clenched fists, the blows descending like a mass of stone upon each other. With broad shoulders and long arms and both well-skilled in wrestling encounters, they struck each other with those long of theirs that were like maces of iron. That encounter of the heroes commenced on the first lunar day of the month of Kartik and the illustrious heroes fought on without intermission and food, day and night, till the thirteenth lunar day. It was on the night of the fourteenth of the lunar fortnight that the monarch of Magadha desisted from fatigue.

Janardana beholding the monarch tired, addressed Bhima of terrible deeds, and as if to stimulate him said, “O son of Kunti, a foe that is fatigued cannot be pressed for if pressed at such a time he may even die. Therefore, this king should not be oppressed by you. On the other hand, fight with him with your arms, putting forth as much strength only as your antagonist has now left!” Then Bhima, thus addressed by Krishna, understood the plight of Jarasandha and forthwith resolved upon taking his life. That foremost of all men endued with strength, desirous of vanquishing the hitherto unvanquished Jarasandha, mustered all his strength and courage.”

Thus addressed, Bhima firmly resolved upon slaying Jarasandha, replied unto Krishna of the Yadu race, saying, “O Krishna, this wretch that yet stays before me with sufficient strength and bent upon fight, should not be forgiven by me.” Hearing these words of Bhima, Krishna, desiring to encourage that hero to accomplish the death of Jarasandha without any delay, answered, “O Bhima, exhibit today upon Jarasandha the strength you have luckily derived, the might you have obtained from your father, the god Maruta.” Thus addressed by Krishna, Bhima, holding up in the air the powerful Jarasandha, began to whirl him on high. And, O bull of the Bharata race, having so whirled him in the air full hundred times, Bhima pressed his knee against Jarasandha's backbone and broke his body in twain. Having killed him thus, the mighty Vrikodara uttered a terrible roar. The roar of the Pandava mingling with that death knell of Jarasandha, while he was being broken on Bhima's knee, caused a loud uproar that struck fear into the heart of every creature. All the citizens of Magadha became dumb with terror and many women were even prematurely delivered. Hearing those roars, the people of Magadha thought that either the Himavat was tumbling down or the earth itself was being rent asunder. Those oppressors of all foes then, leaving the lifeless body of the king at the palace gate where he lay as one asleep, went out of the town.

Krishna, causing Jarasandha's car furnished with an excellent flagstaff to be made ready and making the brothers ride in it, went in and released his imprisoned relatives. Those kings rescued from terrible fate, rich in the possession of jewels, approaching Krishna made presents unto him of jewels and gems. Having vanquished his foe, Krishna furnished with weapons and unwounded and accompanied by the kings, came out of Girivraja riding in that celestial car. Arjuna also, who was incapable of being vanquished by any of the monarchs on earth, who was exceedingly handsome in person and well-skilled in the destruction of the foe, accompanied by the possessor of great strength Bhima, came out of that tort with Krishna driving the car whereon he rode. That best of cars, incapable of being vanquished by any king, ridden in by those warriors Bhima and Arjuna, and driven by Krishna, looked exceedingly handsome. Indeed, it was upon that car that Indra and Vishnu had fought of old in the battle with the Asuras in which Tara, the wife of Brihaspati had become the immediate cause of much slaughter. Riding upon that car Krishna now came out of the hill-fort. Possessed of the splendour of heated gold, and decked with rows of jingling bells and furnished with wheels whose clatter was like the roar of clouds, and ever victorious in battle, and always slaughtering the foe against whom it was driven, it was that very car riding upon which Indra had slain ninety-nine Asuras of old. Those bulls among men having obtained that car became exceedingly glad. The people of Magadha, behold the long-armed Krishna along with the two brothers, seated in that car wondered much. That car, whereunto were yoked celestial horses and which possessed the speed of the wind, thus ridden upon by Krishna, looked exceedingly beautiful. Upon that best of cars was a flag-staff without being visibly attached thereto, and which was the product of celestial skill. The handsome flag-staff, possessed of the splendour of the rainbow, could be seen from the distance of a yojana.

Krishna while, coming out, thought of Garuda. Garuda, thought of by his master, came there in no time, like a tree of vast proportions standing in a village worshipped by all. Garuda of immense weight of body and living upon snakes sat upon that excellent car along with the numberless open-mouthed and frightfully-roaring creatures on its flag-staff. Thereupon that best of cars became still more dazzling with its splendour and was as incapable of being looked at by created being as the midday sun surrounded by a thousand rays. Such was that best of flag-staffs of celestial make that it never struck against any tree nor could any weapon injure it at all even though visible to men's eyes. Achyuta, riding with the two sons of Pandu upon that celestial car, the clatter of whose wheels was like the roar of the clouds, came out of Girivraja. The car upon which Krishna rode had been obtained by king Vasu from Vasava, and from Vasu by Vrihadratha, and from the latter in due course by king Jarasandha. He of long arms and eyes like lotus-petals and possessed of illustrious reputation, coming out of Girivraja, stopped on a level plain outside the town. All the citizens then, with the Brahmanas at their head, hastened there to adore him with due religious rites.

The kings who had been released from confinement worshipped the slayer of Madhu with reverence, and addressing him with eulogies said, “O you of long arms, you have to-day rescued us, sunk in the deep mire of sorrow in the hand of Jarasandha. Such an act of virtue by you, assisted by the might of Bhima and Arjuna, is most extraordinary. Languishing as we all were in the terrible hill-fort of Jarasandha, it was verily from sheer good fortune alone that you have rescued us, and achieved thereby a remarkable reputation. We bow down to you. Command us what we shall do. However difficult of accomplishment, your command being made known to us, it will at once be accomplished by us.”

Thus addressed by the monarchs, the high-souled Hrishikesa gave them every assurance and said, “Yudhishthira is desirous of performing the sacrifice of Rajasuya. That monarch, ever guided by virtue, is solicitous of acquiring the imperial dignity. Having known this from me assist you him in his endeavours.” Then, all those monarchs with joyous hearts accepted the words of Krishna, saying, “So be it!” Saying this, those lords of earth made presents of jewels unto him of the Dasarha race. Govinda, moved by kindness towards them, took a portion of those presents.

Then the son of Jarasandha, the high-souled Sahadeva, accompanied by his relatives and the principal officers of state, and with his priest in front came there. The prince, bending himself low and making large presents of jewels and precious stones, worshipped Vasudeva, that god among men. Then Krishna, giving every assurance unto the prince afflicted with fear, accepted those presents of his of great value. Krishna joyfully installed the prince there and then in the sovereignty of Magadha. The strong-armed and illustrious son of Jarasandha, thus installed on the throne by those most exalted of men and having obtained the friendship of Krishna and treated with respect and kindness by the two sons of Pritha, re-entered the city of his father.

Krishna, accompanied by the sons of Pritha and graced with great good fortune, left the city of Magadha, laden with numerous jewels.

Accompanied by the two sons of Pandu, Achyuta arrived at Indraprastha, and approaching Yudhishthira joyfully addressing that monarch said, “O best of kings, from good fortune, the mighty Jarasandha has been slain by Bhima, and the kings confined have been all set free. From good fortune also, these two, Bhima and Dhananjaya, are well and arrived, their own city unwounded.” Then Yudhishthira worshipped Krishna as he deserved and embraced Bhima and Arjuna in joy. The monarch who had no enemy, having obtained victory through the agency of his brothers in consequence of the death of Jarasandha, gave himself up to pleasure and merriment with all his brothers. Yudhisthira together with his brothers approached the kings who had come to Indraprastha and entertaining and worshipping them, each according to his age, dismissed them all. Commanded by Yudhishthira those kings with joyful hearts, set out for their respective countries without loss of time, riding upon excellent vehicles. Thus, Janardana of great intelligence, caused his foe Jarasandha to be slain through the instrumentality of the Pandavas. That chastiser of all foes having thus caused Jarasandha to be slain, took leave of Yudhishthira and Pritha, and Draupadi and Subhadra, and Bhimasena and Arjuna and the twins Nakula and Sahadeva. After taking leave of Dhananjaya also, he set out for his own city of Dwarka, riding upon that best of cars of celestial make, possessed of the speed of the mind and given unto him by Yudhishthira, filling the ten points of the horizon with the deep rattle of its wheels. Just as Krishna was on the point of setting out, the Pandavas with Yudhishthira at their head walked round that tiger among men who was never fatigued with exertion.