S'RÎMAD BHÂGAVATAM

"The Story of the Fortunate One" 

CANTO 10 - part IV:

Summum Bonum

Chapter 69 Nârada Muni's Vision of Krishna in His Household Affairs

Chapter 70 Krishna's Routines, Troubles and Nârada Pays Another Visit

Chapter 71 The Lord to the Word of Uddhava Travels to Indraprastha

Chapter 72 Jarâsandha Killed by Bhîma and the Kings Freed

Chapter 73 Lord Krishna Blesses the Liberated Kings

Chapter 74 The Râjasûya: Krishna the First and S'is'upâla Killed

Chapter 75 Concluding the Râjasûya and Duryodhana Laughed at

Chapter 76 The Battle Between S'âlva and the Vrishnis

Chapter 77 S'âlva and the Saubha-fortress Finished

Chapter 78 Dantavakra Killed and Romaharshana Beaten with a Blade of Grass

Chapter 79 Lord Balarâma Slays Balvala and Visits the Holy Places

Chapter 80 An Old Brahmin Friend Visits Krishna

Chapter 81 The Brahmin Honored: Lord Krishna the Godhead of the Brahmins

Chapter 82 All Kings and the Inhabitants of Vrindâvana on Pilgrimage Reunite with Krishna

Chapter 83 Draupadî Meets the Queens of Krishna

Chapter 84 Vasudeva of Sacrifice to the Sages at Kurukshetra Explaining the Path of Success

Chapter 85 Lord Krishna Instructs Vasudeva and Retrieves Devakî's Sons

Chapter 86 Arjuna Kidnaps Subhadrâ, and Krishna Instructs Bahulas'va and S'rutadeva

Chapter 87 The Underlying Mystery: Prayers of the Personified Vedas

Chapter 88 Lord S'iva Saved from Vrikâsura

Chapter 89 Vishnu the Best of Gods and the Krishnas Retrieve a Brâhmin's Sons

Chapter 90 The Queens Play and Speak and Lord Krishna's Glories Summarized

 Chapter 69

Nârada Muni's Vision of Krishna in His Household Affairs

(1-6) S'rî S'uka said: 'Hearing that Lord Krishna had killed Naraka [see 10. 59] and that He singly had married with so many women wanted Nârada to see that [and thought:]: 'How wonderful this with a single body simultaneously being married, in sixteen thousand separate residences alone with the women.' Thus eager to take a look came the sage of the gods to Dvârakâ, flowery with its parks and pleasure gardens resounding with flocks of birds and swarms of bees. Blooming blue lotuses [indîvaras], day-blooming ones [ambhojas], white esculent ones [kahlâras], moonlight-blooming lotuses [kumudas] and water lilies [utpalas] filled the lakes noisy with the sounds of swans and cranes. There were, embellished with crystal glass, silver and great emeralds, nine hundred thousand palatial mansions splendorously furnished with gold and jewels. Systematically laid out with many avenues, roads, intersections and squares; with assembly houses and charming temples for the gods, were its paths and courtyards, shopping streets and patios, all sprinkled with water and was the sun warded off by banners waving from the flagpoles. (7-8) In the city there was an opulent quarter saluted by all the different authorities where Tvashtâ [the architect Vis'vakarmâ], for the Lord, in full had exhibited his expertise. There he entered one great palace of the sixteen thousand residences for S'auri's wives that beautified it. (9-12) It was supported by coral pillars excellently covered by vaidûrya ['cat-eye' gemstone], had walls bedecked with sapphires and an ever shining floor, was built with canopies by Tvashtâ constructed with hangings of pearls and had seats and beds made of ivory decorated with the finest jewels. There were well-dressed, adorned maidservants with lockets around their necks and finely clad men with turbans and armor, jewels and earrings. Many gem-studded lamps dispelled with their light the darkness and on the carved eaves, my best, danced the peacocks crying loudly in taking the aguru-smoke curling through the latticed windows for clouds. (13) Inside saw the man of learning the Lord of the Sâtvatas together with His wife fanning Him with a yak-tail fan with a golden handle, who at every moment was supported by a thousand maidservants equal to her in personal qualities, beauty, youth and fine dress. (14) The Supreme Lord, the Best of All Subservient to the Dharma, noticing him, immediately rose from S'rî her couch and bowing down with joined palms made him sit on His own seat. (15) Even though being the Supreme Guru of the Living Being, washed He his feet and carried He that water on His head; [the water to which] He as the Master of the Saintly justly carries the name of 'the Lord for the Brahmins' [Brâhmanya deva] since it is from the holy shrine of His feet that the complete bathing is found [see also the stories of the Ganges 5.17 & 9.9]. (16) As enjoined by the scriptures having been of full worship with the devarishi did the Greatest Sage, the Original Nârâyana, the friend of Nara, converse with him in measured words sweet as nectar and asked: 'O Master what may We do for the Fortunate One?'.

(17) S'rî Nârada said: 'It raises no wonder at all for You, o Almighty Ruler of All the Worlds who subdues all the envious, [yet] to be of friendship with the people, for You, widely acclaimed, are well known out of Your own will to have descended for the highest good of the continuation and the protection of the Living Being [*]. (18) Having seen Your pair of feet, that for Your devotees are the path of liberation upon which lord Brahmâ and the other gods with their unfathomable intelligence meditate in the heart and which for those who are fallen in the well of a material existence are the shelter for deliverance, I ask for Your blessing to remember You so that I in my travels can constantly think of You.'

(19) Next entered Nârada, my dear, another residence of a wife of Krishna, with the desire to know the mystical power of illusion [yoga-mâyâ] of the Master of All Masters of Yoga. (20-22) And there indeed he saw Him as well, with Uddhava playing a game of dice, being of worship with transcendental devotion and standing up in order to seat him and so on, asking him, as if He didn't know, 'When has your good self arrived? How can those [householders] who are not so complete, as We are, do what should be done for those [sannyâsîs] who are complete? Anyway, please tell Us, o brahmin, how to be a success in this birth', but Nârada, astonished, standing up went silently to another palace. (23) And there he saw Govinda coddling His small children. Then, in another house, he saw Him preparing for a bath. (24) Here he saw Him offering oblations and there worshiping the five sacrificial fires [see mahâ-yajñas] with the obligatory rituals; then He fed the twice-born and somewhere else He ate the remnants. (25) Somewhere of sunset-worship chanted He controlling His speech the mantra [see gayâtri and japa] and elsewhere moved He about with His sword and shield in the lanes of practice. (26) Here the Elder Brother of Gada, rode horses, elephants and chariots and there He was lying on His sofa by bards being praised. (27) This place He was consulting with advisers, Uddhava and others and that place was He engaged sporting in the water surrounded by dancing girls and other women. (28) Somewhere He gave excellent cows well ornamented to the twiceborn and elsewhere listened He to the auspicious classical stories [purânas] and epic histories [itihâsas]. (29) Laughing and joking with His beloved in this mansion, practiced He elsewhere the religion [dharma], the economy [artha] and the [kâma] physical lusts [to be regulated, see also purushârthas]. (30) Sitting alone in a place to meditate on the Original Person Transcendental to the Material Nature, rendered He in another place menial service to the elders being of worship with the things of desire. (31) Planning for war with certain people here and elsewhere making peace, were Kes'ava together with Râma elsewhere heartening the welfare of the pious. (32) [He saw Him] arranging opulent weddings of daughters and sons at the right time according the vidhi with wives and husbands compatible to them. (33) [He saw how] with the people in wonder with great celebrations the children of the Master of the Masters of Yoga were sent away from home and brought back. (34) With elaborate sacrifices in worship of all the gods being busy here was He there according the dharma in civil service arranging for wells, parks and monasteries and such. (35) For a hunting expedition He this place mounted His horse from Sindhî while He that place, surrounded by the most valorous Yadus, killed the animals to be offered in sacrifice [see **]. (36) Some place moved the Yogamaster in the vicinity about in disguise in the homes of His ministers, eager to find out with each of them what their mentality was. (37) Thereupon said Nârada to Hrishîkes'a, constraining his laughter to what he had seen unfolding of His yogamâyâ of assuming the human role: (38) 'Perceived by the service to Your feet we [now] know of Your mystical potencies, that even for the great mystics are hard to envision, o Lord of Yoga, o Supreme Soul. (39) Permit me to follow in humility, o Godhead, I'll wander about Your places flooded with the fame, loudly singing Your pastimes that purify all the worlds.'

(40) The Supreme Lord said: 'O brahmin, I am the speaker of it, the performer of it and the sanctioner teaching it to the world; situated in this, o son, do not be disturbed.'

(41) S'rî S'uka said: 'Thus he saw [as no one else could see ***] Him present in one form in all the mansions performing the purifying spiritual duties for householders. (42) Having witnessed Krishna's unlimited prowess in the elaborate repeated manifestation of His yogamâyâ, fell the seer filled with wonder in amazement. (43) With the artha, kâma and dharma [of household life, see also 7.14] thus by Lord Krishna's faithful heart thoroughly honored, went he pleased indeed away keeping Him in mind. (44) Thus following the path of human beings did Nârâyana, for the welfare of everyone having manifested His potencies, my dear, enjoy, being satisfied by the shy affectionate glances and laughter of sixteen thousand of the finest consorts. (45) Whoever, my dear, but chants, listens or appreciates [reads of] the sensual activities which, inimitable in this world, are performed by Him who is the cause of the dissolution, generation and ongoing business of the universe, will develop devotion for the Supreme Lord, the path to liberation indeed.

Footnotes:

* The paramparâ adds here: 'As pointed out by S'rîla Vis'vanâtha Cakravartî, all living beings are in fact servants of the Lord. The âcârya quotes the following verse from the Padma Purâna to elucidate:

a-kârenocyate vishnuh
s'rîr u-kârena kathyate
ma-kâras tu tayor dâsah
pañca-vims'ah prakîrtitah

"[In the mantra aum] the letter a signifies Lord Vishnu, the letter u signifies the goddess S'rî, and the letter m refers to their servant, who is the twenty-fifth element." The twenty-fifth element is the jîva, the living being. Every living being is a servant of the Lord, and the Lord is the true friend of every living being. Thus even when the Lord chastises envious persons like Jarâsandha, such punishment amounts to real friendship, since both the Lord's chastisement and His blessing are for the benefit of the living being.'

** Though this activity by the vidhi rule of dayâ is forbidden to the common people and the brahmins, in order to basically be compassionate with all living beings, is it in certain cases allowed to kill animals in the vedic order. S'rîla Prabhupâda comments: "According to Vedic regulations, the kshatriyas were allowed to kill prescribed animals on certain occasions, either to maintain peace in the forests or to offer the animals in the sacrificial fire. Kshatriyas are allowed to practice this killing art because they have to kill their enemies mercilessly to maintain peace in society." [see also e.g. 4: 26, 7.15, 10.1: 4, 10.56: 13,10.58: 13-16 and 10.58: 13-16].

*** The paramparâ adds to this: 'As stated in Text 2 of this chapter, all the Lord's activities in the many palaces were performed by the Lord's single spiritual form (ekena vapushâ), which manifested in many places at once. This vision was revealed to Nârada because of his desire to see it and the Lord's desire to show it to him. S'rîla Vis'vanâtha Cakravartî points out that the other residents of Dvârakâ could see Krishna only in the particular part of the city they themselves occupied, and not anywhere else, even if they would sometimes go to another precinct on some business. Thus the Lord gave a special view of His pastimes to His beloved devotee Nârada Muni.'

Chapter 70

Krishna's Routines, Troubles and Nârada Pays Another Visit

(1) S'rî S'uka said: 'Then, as dawn was approaching, were the roosters crowing cursed by the wives of the Sweet Lord who, with their heads being held by their husbands [the One Yogamâyâ Lord in Many], were disturbed over [the consequent] separation. (2) Birds roused from sleep by the breeze from the parijâta trees with their bees woke Krishna noisily singing like they were the poets at the court. (3) But Vaidarbhî [Rukminî] didn't like that most auspicious time of the day because it would deny her the arms of Krishna around her. (4-5) Rising during the brahma-muhûrta [the hour before sunrise] did Mâdhava touch water and clear His mind meditating on the unequaled, exclusive, self-luminous Self beyond all dullness of matter that, infallible by its [His] own nature perpetually dispels the impurity and, known as Brahman by the causes of its [His] own energies of creation and destruction to this [universe], manifests the joy of existence [see also 3.29: 31 & 36-37, B.G. 7: 5 & 6 and *]. (6) Then, according the vidhi having bathed in pure water, performed He, the most truthful One, first dressing in lower and upper garments, the entire sequence of the worship at dawn and such and chanted He, following oblations in the fire, quietly controlling His speech the vedic mantra [the Gâyatrî, see also **]. (7-9) Consequent to His own nature in worship of the rising sun propitiating His own expansions - the gods, the sages and forefathers, His elders and ones of learning with due respect, donated He day by day many, many good-natured cows with gold on their horns, silver on front of their hooves and pearl necklaces, who were rich with milk and had only one calf born from them. They, nicely caparisoned were to the ones of learning presented with linen, deerskins, sesame seeds and ornaments [see also ***]. (10) Paying His respects to the cows, the men of learning, the godly, the elders, the spiritual teachers and to all living beings who were but expansions of Himself, touched He [giving darshan, all persons and] things auspicious. (11) He, the very ornament of society, decorated Himself with the clothes, divine garlands, colors and jewelry fitting for Him. (12) Caring as well for the ghee [used in the sacrifices] as the mirror attended He to the cows, the bulls, the twice-born, the gods and the objects of desire, in arranging for gifts to the satisfaction of all societal classes living in the city and the palace and greeted He His ministers answering in full to all their needs. (13) First distributing garlands, betel nut and sandalwood paste to the learned, [and then] to His friends, His ministers and His wives, would He next partake of them Himself. (14) His driver, by then having brought His supremely wonderful chariot yoked with the horses Sugrîva and so on [see 10.53: 5], stood bowing before Him. (15) Holding the charioteer his hands He then joined by Sâtyaki and Uddhava mounted it like He was the sun rising over the mountains in the east. (16) With difficulty parting of the palace women looking at Him with glances shy and loving, He left, showing a smile that took their minds. (17) Awaited by all the Vrishnis He entered the assembly hall known as Sudharmâ [see also 10.50: 54] which for those who entered wards off the six waves, my dear [see shath-ûrmi]. (18) The Almighty One, the Best of the Yadus seated there high on His throne in the midst of the Yadus, the lions among men, illuminated all the quarters in His effulgence shining like the moon in the sky surrounded by the stars. (19) There the jesters, o King, with various forms of amusement served the Almighty, just as professional entertainers [like magicians] and women dancing energetic dances did on their turn. (20) They danced to the sounds of vînâs, mridangas and muraja-drums, flutes, cymbals and conches while the bards, storytellers and panegyrists sang and offered praise. (21) There some brahmins sitting spoke fluently vedic mantras while others recounted stories of kings from the past famous for their piety.

(22) Some day was the arrival announced of a person, o King, who, given access to the Fortunate One by the doorkeepers, had never been seen there before. (23) After his reverence with joined palms before Krishna, the Supreme Lordship, submitted he the suffering of the kings held captive by Jarâsandha. (24) During a conquest by him of all directions were all those kings who did not accept him in complete subservience - about twenty thousand of them - by force detained in the fortress of Girivraja. (25) The kings relayed: 'Krishna, o Krishna, o immeasurable Soul, o You who takes away the fear of the surrendered; being so different in mentality do we, afraid in our material existence, come to You for shelter! (26) The whole world prone to doing it wrong is bewildered about the duties out here that are beneficial in the worship of You to Your command that, in so far one is doing one's own of this, are the power of existence serving longevity and hope; may there be the obeisances to Him, the Ever Vigilant ['unblinking of Time'] who all of a sudden cuts this all off [at the time of one's death]. (27) You, the predominating authority of this universe, have descended with Your expansion [Balarâma] to protect the saintly and to subdue the wicked; we do not understand o Lord how any other person in transgression with Your law [like Jarâsandha] or else by dint of his own creativity [like us] would achieve that. (28) The conditional happiness of kings, o Lord, is like a dream, always being full of fear with the burden of this mortal frame; in rejecting that happiness of the soul that is obtained by selfless service unto You, do we, with Your bewildering material reality of mâyâ out here, suffer the greatest misery. (29) Therefore, o Goodness whose pair of feet remove the sorrow, please release us, the surrendered, who were bound in the fetters of karma by him carrying the name of Maghada who, like the king of the animals with sheep, alone wielding the prowess of a ten thousand mad elephants imprisoned us in His residence. (30) Eighteen times having raised Your cakra and crushed him defeated he You, who sure in Your unlimited power were absorbed in human affairs, only once in battle [see 10.50: 41 & 10.52: 7]; and now, filled with pride, he torments us, Your subjects, o Unconquerable One; please rectify that!' (31) The messenger said: 'Thus do the ones held captive by Jarâsandha surrendered to the base of Your feet hanker for the sight of You; please bestow Your welfare on these poor souls'

(32) S'rî S'uka said: 'When the envoy of the kings thus had spoken, appeared the supreme rishi [Nârada] who with his yellowish mass of matted locks had an effulgence like that of the sun. (33) Seeing him offered the Supreme Lord Krishna, the supreme Controller of the Controllers of All the Worlds, with His head His respects, gladly standing up along with His followers and the members of the assembly. (34) With his acceptance of a seat with him having been of worship according the rules, spoke He with truthful pleasing words of reverence gratifying the sage: (35) 'It is a fact that today the three worlds are completely rid of all fear, for that is the quality of the great and fortunate one [of you] traveling the worlds. (36) There isn't anything unknown to you with the three worlds as arranged by their Controller indeed; so, therefore, let's hear from you what the plans of the Pândavas are.'

(37) S'rî Nârada said: 'Many times I witnessed Your insurmountable mâyâ, o Almighty One, Bewilderer of [even] the Creator of the Universe [see 10.14]; for me it is not amazing, o All-encompassing One, that You by Your own energies move among the created beings like a fire which light is covered. (38) Who is able to properly understand the purpose of You who by His own energy creates and withdraws this universe which manifests [for its beings] to exist in relation to You; obeisances unto Him, to You inconceivable in Your nature. (39) He who for the individual soul in samsara, not knowing liberation from the trouble that the material body brings, by His avatâras for His pastimes lights His own torch of fame; You, that Lord, I approach for shelter. (40) Nonetheless will I tell You, o Highest truth imitating the human ways, what Your devotee the king [Yudhishthhira], the son of Your father's sister intends to do. (41) The king, the son of Pându, desiring the top position for Your sake wants the greatest sacrifice known as Râjasûya, please give that Your blessing. (42) O Lord to that best of all sacrifices will all enlightened souls and alike as well as the kings of glory eager to see you come. (43) When from hearing, chanting and meditating about You, the Full of the Absolute, the ones dropped out find purification, what then to speak of those who see You and touch You? (44) The spotless fame of You expanding [like a canopy] in all directions is disseminated in heaven, in the lower regions and on the earth, o Bringer of Good Fortune to All the Worlds, and is called Mandâkinî with the divine, Bhogavatî below and Ganga here on earth - it is the water from Your feet that purifies the whole universe.'

(45) S'rî S'uka said: 'When His own supporters [the Yâdus] did not agree because they wanted to defeat [Jarâsandha] spoke Kes'ava smiling to His servant Uddhava with a charming use of words. (46) The Fortunate One said: 'You indeed as the apple of Our eye and well-wishing friend thus perfectly knows what expression would be of use in this regard, please tell what should be done, We have full faith and will carry that out.'

(47) Thus requested by his Maintainer acting as if He, all-knowing, was puzzled, did Uddhava taking the order on his head, give a reply.' 

Footnotes

* Concerning the matter of Brahman relating to the person of Krishna adds the paramparâ: 'One who is favored by the Lord's internal potency can understand the nature of the Absolute Truth [or Brahman]; this understanding is called Krishna consciousness'.

** According S'îdhara Svâmî would Lord Krishna in this before sunrise first offering oblations and then doing the mantra follow to the disciplic succession from Kanva Muni [mentioned in 9.20].

*** With the M.W. dictionary confirming to the term badva used here the meaning of 'a great number' quotes S'rîdhara Svâmî several Vedic scriptures to show that in the context of Vedic ritual, a badva here refers to 13,084 cows and further gives evidence that the usual practice for great saintly kings in previous ages was to give 107 such badva, or groups of 13,084 cows. Thus the total number of cows given in this sacrifice, known as Mañcâra, could have amounted to 14 lakhs, or 1,400,000.

 Chapter 71

The Lord to the Word of Uddhava Travels to Indraprastha

(1) S'rî S'uka said: 'Hearing thus what was stated by the deva-rishi, spoke the gifted Uddhava understanding the stance taken by the royal assembly and Krishna. (2) S'rî Uddhava said: 'O Lord, You should do what the rishi said, and be of assistance to him, Your father's son, who intends to perform sacrifice and as well be of protection for those [the kings] who seek their refuge. (3) Since the Râjasûya sacrifice should be performed by the one who conquered full circle the directions o Almighty One, will You, in my opinion, with conquering the son of Jarâ be serving both purposes. (4) By this there will be great gain for us and for You, o Govinda who will release the kings imprisoned, that'll be glory this way. (5) He [Jarâsandha] a king in strength as strong as a thousand elephants is invincible indeed for other men of power, except then for Bhîma who is equally strong. (6) Only chariot-to-chariot can he be defeated, not by a hundred akshauhinî's together; also will he, devoted to the brahminical, never refuse what the learned ask from him. (7) Wearing the dress of a brahmin going to him must Bhîma beg for charity and without hesitation kill him in Your presence in a one-to-one fight. (8) Hiranyagarbha ['the one of the golden light' or Brahmâ] and S'arva [he who kills by the arrow, viz. S'iva, see 7.10: 67], are of the Controller of the Universe, Your formless of Time, but the instrument in creation and annihilation. (9) In their homes do the godly wives of the [imprisoned] kings sing of Your spotless deeds for Your killing their enemy and delivering them; just as the gopîs [missing You, see 10.31] and the lord of the elephants [Gajendra being captured see 8.3], just as the daughter of Janaka [Râmacandra's Sîtâ, see 9.10] and Your parents [when in Kamsa's prison, see 10.3], just as the sages having obtained your shelter [see e.g. 9.5] as well as we do. (10) The killing of Jarâsandha, o Krishna, surely will bring us an immense advantage: the consequent excellence [of the kings] ànd the sacrifice favored by You.'

(11) S'rî S'uka said: 'The words of Uddhava thus stated, in every way auspicious and infallible o King, were by the deva-rishi, the yadu elders and by Krishna as well praised in response. (12) The Almighty Supreme Lord, the son of Devakî, taking permission from His superiors [in imitating the human ways], then ordered His servants Dâruka, Jaitra and others to prepare for His departure. (13) Sending away His wives and sons for the baggage and taking leave of Sankarshana [Balarâma] and the yadu king [Ugrasena], o killer of the enemies, mounted He His chariot brought by His driver, waving the flag of Garuda. (14) Then, surrounded by His chiefs and fierce guards, chariots, elephants, infantry and cavalry - His personal army - moved He out with from all sides vibrating the sounds of mridangas, bherî horns, gomukha horns, kettledrums and conchshells. (15) In golden palanquins carried by men, came following in fine clothes, ornamented, with perfumed oils and garlands, Acyuta's wives along with their children well guarded by soldiers with shields and swords in their hands. (16) The well ornamented women of the household and the courtesans came along with human carriers, camels, bulls, buffalo, donkeys, mules, bullock carts and she-elephants fully loaded with grass-huts, blankets, clothing and more items like that. (17) The huge army with a choice of flagpoles, banners, sunshades, yak-tail fans, weapons, jewelry, helmets and armor for the day in the rays of the sun brilliantly shining, was with the tumult of its sounds like an ocean restless with timingilas and waves. (18) After having heard and approved of His plan, bowed the muni [Nârada], being honored by the Lord of the Yadus and feeling happy over the meeting with Mukunda, down to Him and went he, placing Him in his heart, away through the sky. (19) The messenger of the kings was by the Supreme Lord, to please him with His word, addressed with: 'Do not fear, o envoy, all fortune to you [and your kings]. I'll arrange for the killing of the king of Mâgadha.'

(20) Thus being addressed departed the messenger and informed he the kings in detail, upon which they, eager for their liberation then waited to meet with S'auri. (21) Crossing through Ânarta [the region of Dvârakâ], Sauvîra [eastern Gujarat], Marudes'a [the Rajasthan desert] and Vinas'ana [the district of Kurukshetra], passed the Lord through hills, rivers, cities, villages, cow pastures and quarries. (22) Mukunda first crossing the river Drishadvatî then crossed the Sarasvatî, then passed through the province of Pañcâla and Matsya and finally reached Indraprastha. (23) Hearing that He, so rarely seen by human beings, had arrived, came he whose enemy never was born [king Yudhishthhira] out surrounded by his priests and relatives. (24) With the abundant sounds of songs and instrumental music and the vibration of hymns went he forth to Hrishîkes'a as reverential as the senses tuned to life. (25) The heart of the Pândava seeing Lord Krishna after so long a time melted with affection whereupon he embraced Him, his dearmost friend, over and over. (26) The ruler of man closing in his arms the body of Mukunda, the faultless abode of Ramâ, found all his ill-fortune destroyed and achieved the highest bliss, exhilarated with tears in his eyes forgetting the illusory affair of being embodied in the material world. (27) Bhîma filled with joy embracing Him, his maternal nephew, laughed out of love with eyes brimming with tears and also of the twins [Nakula and Sahadeva], and of Kirîtî ['he with the helmet' or Arjuna] flowed profusely the tears as they with pleasure embraced Acyuta, their dearmost friend. (28) Having been hugged by Arjuna, and of the twins having received their obeisances bowed He, according the etiquette, before the brahmins, the elders and the honorable Kurus, Sriñjayas and Kaikayas. (29) The bards, the chroniclers, the singers of heaven, the eulogists and jesters with mridangas, conches, kettledrums, vînâs, small drums and gomukha horns, all sang, danced and glorified with hymns the Lotus-eyed one as also did the brahmins. (30) The Supreme Lord, the Crest Jewel of the Renown of Piety, thus being glorified by His well-wishers around Him, entered the decorated city. (31-32) In the city of the king of the Kurus He saw the roads sprinkled with water fragrant of the mada [the rut-liquid] of elephants, colorful flags, gateways decorated with golden pots full of water and young men and women all in new apparel with ornaments, flower garlands and sandalwood on their bodies. In each home lamps were lit and offerings of tribute displayed with the smoke of incense drifting through the latticed windows and banners waving from the roofs that were adorned with golden domes with large silver bases. (33) Hearing of the arrival of the Reservoir for the Eyes of Man to Drink from, went the young women, to look on, onto the king's road immediately abandoning their households or their husbands in bed, with the knots in their hair and dresses loosened in their eagerness. (34) There, very crowded with elephants, horses, chariots and soldiers on foot, caught they the sight of Krishna with His wives, and scattered, embracing Him in their minds, the women, having climbed to the tops, flowers in giving Him a heartfelt welcome, broadly smiling to their glances. (35) Seeing Mukunda's wives on the road like stars around the moon, exclaimed the women: 'What did they do for the Diadem of Men to bestow for their eyes with the small portion of His playful smiles and glances the [complete] festival? (36) Here and there approached citizens with auspicious offerings in their hands and performed the masters of the guilds, who banned their sins, worship for Krishna. (37) As He entered the king's palace approached the members of the royal household all in a flurry to greet, full of love with blossoming eyes, Mukunda. (38) Prithâ [queen Kuntî] when she saw her brother's son, Krishna, the Controller of the Three Worlds, rose with a heart full of love from her couch together with her daughter-in-law [Draupadî] to embrace Him. (39) The king bringing Govinda, the Supreme God of All Gods, to His quarters could, overwhelmed by his great joy, not remember anymore what all to do for the reverential display of worship. (40) Krishna performed an offering of obeisances to His fathers sister and the elderly women, o King, and so also did His sister [Subhadrâ] and Krishnâ [Draupadî] bow down to Him. (41-42) Prompted by her mother-in-law [Kuntî] worshiped Krishnâ with clothing, flower garlands, jewelry and so on, all Krishna's wives: Rukminî, Satyabhâmâ, Bhadrâ, Jâmbavatî, Kâlindî, Mitravindâ the descendant of S'ibi, the chaste Nâgnajitî as well as the others who had come. (43) The king of the dharma [Yudhishthhira] comfortably accommodating Janârdana with His army, His servants and ministers and His wives saw to it that they were provided each and every moment. (44-45) Staying several months to His desire to please the king, went He, sporting with Arjuna and surrounded by guards, out riding with His chariot and satisfied He, accompanied by Arjuna, the fire-god with the Khândava forest to which Maya [a demon] whom He then saved, built a celestial assembly hall [in Hastinâpura].'  

Chapter 72  

Jarâsandha Killed by Bhîma and the Kings Freed

(1-2) S'rî S'uka said: 'Once seated in his court surrounded by the sages, the nobles, the popular personalities, the business men and his brothers, took Yudhishthhira the word, with all the âcâryas, the family, the elders, his blood relatives, in-laws and friends that way listening, saying the following: (3) S'rî Yudhishthhira said: 'O Govinda, I wish to honor the manifold glory of You with the purifying king of all fire sacrifices named râjasûya; please allow us that to happen o Master. (4) They who constantly in full service meditate upon and glorify Your slippers, which cause the destruction of all things inauspicious, are purified; they, and not other persons, o You whose Navel is like a Lotus, obtain the cessation of a material existence or obtain, in case they cherish wishes, the objects of their desire. (5) Therefore o God of Gods, let the populace see the power in this world of service to the lotus feet; please show, o All-powerful one, the status of those Kurus and Sriñjayas who worship You like this, relative to the status of those who do not worship. (6) In Your mind of Absolute Truth can there be no difference of what's Your own and what is of others as You are the Soul of All Beings, equal in Your vision experiencing within Yourself the happiness; for those who properly serve are You like the desire tree granting the desired results in accordance with the service - in this [answering to desires of Yours] there is no contradiction.'

(7) The Supreme Lord said: 'This you have decided perfectly o King, by this will all the world witness your auspicious fame, o tormentor of the enemies! (8) For the sages, the forefathers, the gods and the friends also, o master of Us, as well as for all living beings is this king of sacrifices [the literal meaning of râjasûja] desirable. (9) Bringing the earth under control, conquering all the kings and collecting all the necessities, [you must thereafter] execute the great sacrifice. (10) These brothers of yours, o King, were born as individual parts of the demigods ruling the worlds [see family-tree], and I , unconquerable to those not in control with themselves, am won by you being self-controlled. (11) No person, not even a demigod or what to say of a earthly ruler, can by his strength, beauty, fame or might overcome in this world one who is dedicated to Me.'

(12) S'rî S'uka said: 'With a face blossoming like a lotus, pleased to hear the song [the Gîtâ] of the Supreme Lord, engaged he, invigorated with the potency of Vishnu, his brothers in the conquest of all the directions. (13) Sahadeva with the Sriñjayas he sent to the south, Nakula with the Matsyas in the western direction, Arjuna with the Kekayas to the north and Bhîma with the Madrakas to the east. (14) They, the heroes, with their personal strength subduing many kings brought from everywhere an abundance of riches to him of whom, intent on performing the sacrifice, the enemy wasn't born, o King. (15) The king pondering over the news that Jarâsandha was not defeated, was by the Original Person of the Lord enlightened on the means which thereto had been mentioned by Uddhava [in 10.71: 2-10]. (16) And so went Bhîmasena, Arjuna and Krishna wearing the guises of brahmins all three to Girivraja, my dear, where the son of Brihadratha [Jarâsandha] resided. (17) At the hour appointed for the uninvited going to his residence begged the nobles, appearing as brahmins, with the religious householder who was of respect for brahmins: (18) 'O King, know, guests in need have arrived that came from afar; wishing you all the best, please grant us all that we desire. (19) What would for the patient one be intolerable, what all is for the impious impossible to do, what not can the generous donate, who would leave out those equal of vision? (20) He indeed is contemptible and pitiable who, for himself being capable, with the temporary body does not acquire the lasting fame as sung by the saintly. (21) Many like Haris'candra, Rantideva, Uñchavritti Mudgala, S'ibi, Bali, and the legendary hunter and pigeon [see*] indeed, went from the impermanent to the permanent.'

(22) S'rî S'uka said: 'However from their voices, their physical stature and the marks of bowstrings on their arms even, he recognized them as nobles, as members of the family he had seen before: (23) [he thought:] 'These relatives of the royal class wearing the insignia of brahmins I should give whatever they ask for; even my own body so difficult to forsake. (24-25) Is it not heard of Bali that the glories spread wide in all directions from the spotless of his position of rule, even though he was brought down by Lord Vishnu [Vâmana] who, in the guise of a brahmin appearing as a twiceborn one of Vishnu, wanted to take away Indra's opulence. Though aware of it gave he away the whole earth, even though the daitya king [Bali] had been denied that [by his guru, see 8.19]. (26) What use at all is it for a fallen kshatriya to live, by his perishable body not endeavoring for the benefit, the greater glory, of the brahmins? (27) Thus broad minded he said to Krishna, Arjuna and Vrikodara ['wolf-belly' or Bhîma]: 'O men of learning, ask me whatever you want, I'll even give my own head to you!'

(28) The Supreme Lord said: 'Please High King, give us battle in a one-to-one fight if you like; we, members of the royalty, have come here wishing a fight and don't want anything else. (29) That one is Bhîma the son of Prithâ and this other one indeed is Arjuna and I, I am Krishna their maternal cousin, your enemy you must know [see 10.50].'

(30) Thus invited had the king of Magadha to laugh out loud indeed and said he contemptuously: 'In that case, I'll give you battle, you fools! (31) But I won't fight with You, who cowardly, falling short in strength in the battle, abandoned Your own city Mathurâ leaving for a safe place in the ocean. (32) As for this one, Arjuna, he, not as old nor very strong either, is no match for me and shouldn't be the contender; Bhîma is the one equal in strength to me.'

(33) Saying this gave he Bhîma a large club and went he, himself taking another one, outside of the city. (34) Then, engaged in the fighting area, stroke the two heroes each other with their lighting-bolt like clubs, by the fight driven to mad fury. (35) Skillfully circling left and right appeared the two, moving around in the fight, splendidly like actors on a stage. (36) Next swung they their clubs, in collision with a sound resembling the crash of lightning, o King, clattering like the tusks of elephants. (37) Infuriated vigorously fighting like a pair of elephants got, with the rapid force of their arms powerfully swinging them against one another's shoulders, hips, feet, hands, thighs and collarbones, the maces in the contact crushed like they were some arka branches. (38) With their clubs thus ruined pummeled the two great heroes among man angry each other with their fists iron to the touch, to which, with them two striking elephants, the sound raised by the slapping of their hands grew as harsh as claps of thunder. (39) With the two, equally trained and strong in stamina, thus striking was the fight undecided en continued it unabated, o King. [**] (40) Knowing of the birth and death of the enemy and how he was brought to life by Jarâ [see 9.22: 8 and ***], empowered Krishna the son of Prithâ with His own power of thought. (41) Having determined the means to kill their enemy showed He whose Vision is Infallible it to Bhîma by tearing apart a twig as a sign. (42) Understanding that seized the immensely strong Bhîma, the best of fighters, his enemy by the feet and made he him fall to the ground. (43) Standing with his foot on top of one leg took he with both hands hold of the other and tore he, as a great elephant does with a tree branch, him apart from the anus upward. (44) The king's subjects saw two pieces with each one leg, thigh, testicle, hip, backside, shoulder, arm, eye, eyebrow and ear. (45) A great cry of lamentation arose with the lord of Magadha being killed, while Arjuna and Acyuta both in congratulation embraced Bhîma. (46) By the Unfathomable One Supreme Lord and Sustainer of All Living Beings was his son Sahadeva correlated as the lord and master of the Magadhas and were the kings imprisoned by the king of Magadha released.

Footnotes

* The story goes that the pigeon and his mate gave their own flesh to a hunter as a show of hospitality, and thus they were taken to heaven in a celestial airplane. When the hunter understood their situation in the mode of goodness, he also became renounced, and thus he gave up hunting and went off to perform severe austerities. Because he was freed of all sins, after his body burned to death in a forest fire he was elevated to heaven.  

** Some âcâryas include the following two verses in the text of this chapter, and S'rîla Prabhupâda has also translated them in 'Krishna':

evam tayor mahâ-râja
yudhyatoh sapta-vims'atih
dinâni niragams tatra
suhrid-van nis'i tishthhatoh
ekadâ mâtuleyam vai
prâha râjan vrikodarah
na s'akto 'ham jarâsandham
nirjetum yudhi mâdhava

"Thus, O King, they continued to fight for twenty-seven days. At the end of each day's fighting, both lived at night as friends in Jarâsandha's palace. Then on the twenty-eighth day, O King, Vrikodara [Bhîma] told his maternal cousin, 'Mâdhava, I cannot defeat Jarâsandha in battle.' "

*** S'rîla Prabhupâda writes "Jarâsandha was born in two different parts from two different mothers. When his father saw that the baby was useless, he threw the two parts in the forest, where they were later found by a black-hearted witch named Jarâ. She managed to join the two parts of the baby from top to bottom. Knowing this, Lord Krishna therefore also knew how to kill him."

Chapter 73

Lord Krishna Blesses the Liberated Kings

(1-6) S'rî S'uka said: 'The twenty thousand eight hundred [kings] who in battle were defeated came out of the fortress of Giridronî [the capital] dirty and with dirty clothes. Emaciated of hunger, with dried up faces and of their imprisonment greatly weakened drank they in with their eyes and were they as if licking with their tongues, as if smelling Him with their nostrils and embracing Him with their arms, the One dark gray like a cloud, in yellow clothing, marked by the s'rîvatsa, by four arms, charming eyes pinkish as the whorl of a lotus, a pleasant face, the gleaming makara [seamonster shaped] earrings; with a lotus, a club, a conchshell and a disc in His hands; a helmet, necklace, golden bracelets, a belt and armlets decorating Him and with the splendid brilliant jewel and a forest flower garland around His neck. They, whose sins were destroyed, bowed, with their heads down at his feet. (7) As the kings with joined palms with their words praised the Master of the Senses was by the ecstasy of seeing Krishna the weariness of the imprisonment eradicated.

(8) The kings said: 'Obeisances to You, o God of the Gods, o Lord of the Surrendered and Remover of Distress, o Inexhaustible One; please o Krishna save us, surrendered ones despondent from the terrible of a material existence. (9) O Mâdhava, we do not point our finger, o master, at the ruler of Magadha since it is by Your furthering of the good, o Almighty One, that kings [in defiance] fall from their position. (10) Exhilarated with the sovereignty and opulence clamoring does a king, deluded by Your mâyâ thinking the temporary assets to be permanent, not obtain the real benefit. (11) The same way as a child considers a mirage a reservoir of water, do those lacking in discrimination see the illusory subject to transformation as substantial. (12-13) We who before by lusting for the wealth, having lost their sight quarreled with one another for conquering this earth, very merciless harassed our own citizens, o Master, and have with death in front of us arrogantly disregarded You. They, we indeed o Krishna, have been forced to part from our opulence in our pride destroyed by the mercy of Your personal form, the irresistible power of Time moving so mysteriously; may we please live in memory of Your feet. (14) Henceforward we no longer hanker for a kingdom that appearing like a mirage must constantly be served by the material body that subject to demise is a source of disease; nor do we, o Almighty One, hanker for the fruit of pious work in an hereafter so attractive to the ears [compare B.G. 1.32-35]. (15) Please instruct us in the means by which we may remember Your lotuslike feet, even though we time and again keep returning to this world [see B.G. 8: 14]. (16) Over and over our obeisances for Krishna the son of Vasudeva, the Lord and Supersoul of the ones of salute; to Govinda, the Destroyer of the Distress.'

(17) S'rî S'uka said: 'The Supreme Lord, the Giver of Shelter, commendably praised by the kings freed from their bondage, my dear, mercifully spoke to them with gentle words. (18) The Supreme Lord said: 'I assure you, as from now, o Kings, as you wish will rise your very firm devotion to Me, the Self and Controller of All. (19) Your resolve is fortunate, o rulers, as I see you truthfully speak of the clamoring infatuation with the opulence and power so maddening to the human being. (20) Haihaya [or Kârtavîryârjuna 9.15: 25], Nahusha [9.18: 1-3], Vena [see 4.14], Râvana [9.10], Naraka [or Bhauma 10.59: 2-3] and others came to fall from their positions as gods, demons and men because of their being intoxicated by the opulence. (21) You, understanding that this material body and such is subject to birth and an end, should, connected to Me in worship with sacrifices, protect your citizens according the dharma. (22) Encountering happiness and distress, birth and death, you should go about begetting generations of progeny, with minds fixed in acceptance of Me. (23) Neutral to the body and all that and firm to the vows satisfied within, will you, fully concentrating the mind upon Me, in the end reach Me, the Absolute of the Truth [compare B.G. 4: 9; 8: 7; 9: 28; 12: 3-4].'

(24) S'rî S'uka said: 'Krishna, the Supreme Lord and Controller of All the Worlds, thus instructing the kings engaged menservants and women in the work of bathing them. (25) O descendent of Bharata, he had Sahadeva [Jarâsandha's son] serve them befittingly with clothing, ornaments, garlands and sandalwood paste. (26) Properly bathed and well decorated were they fed with excellent food and bestowed with various pleasures worthy of kings like betelnut etc. (27) Honored by Mukunda shone the kings freed from their distress splendidly with their gleaming earrings like they were the planets at the end of the rainy season. (28) Having them mount chariots with fine horses adorned with gold and jewels sent He, gratifying them with pleasing words, off to their own kingdoms. (29) They, the greatest of personalities, thus by Krishna liberated from all difficulty went away exclusively meditating on the deeds of Him, the Lord of the Living Being that is the Universe. (30) To their ministers and other associates they spoke of the activities of the Supreme Personality and as the Lord had instructed so they carried it out without laxity. (31) Having had Jarâsandha killed by Bhîmasena, departed, being worshiped by Sahadeva, Kes'ava, accompanied by the two sons of Prithâ. (32) Arriving in Indraprastha blew they their conchshells bringing discomfiture to the enemies they defeated and [now] delight to their well-wishers. (33) The residents of Indraprastha pleased in their heart to hear that, understood that Jarâsandha was put to rest and that the king [Yudhishthhira] his objectives were met. (34) To the king then offering their respects told Arjuna, Bhîma and Janârdana about everything they had done. (35) The king of the dharma hearing that couldn't speak a word, shedding tears out of love in ecstasy of Krishna's mercy.

Chapter 74

The Râjasûya: Krishna the First and S'is'upâla Killed

(1) S'rî S'uka said: 'Yudhishthhira, the king, thus hearing of the killing of Jarâsandha and the display of power of the almighty Krishna, pleased with that addressed Him. (2) S'rî Yudhishthhira said: 'All the spiritual masters, inhabitants, and great controllers there are of the three worlds, carry the indeed rarely obtained command [of You] on their heads. (3) That He, the Lotus-eyed Lord Yourself, takes directions of those to the day living people [like us] who presume themselves to be controllers, is, o All-pervading One, the greatest annoyance. (4) Like with the sun indeed, does of the One without a Second, the Absolute Truth, the Supersoul, the power not increase nor diminish by [His] activities [see: B.G. 2: 40]. (5) O Mâdhava, the perverted mentality of setting apart 'you and yours' and 'I and mine', as if one is of the animals, is verily not Yours, o Unconquerable One, nor of your bhakta's.

(6) S'rî S'uka said: 'Speaking thus chose the son of Prithâ, at the time right for the sacrifice, with the permission of Krishna the priests appropriate, the brahmins that were vedic experts: (7-9) Dvaipâyana [Vyâsa], Bharadvâja, Sumantu, Gotam, Asita, Vasishthha, Cyavana, Kanva, Maitreya, Kavasha, Trita, Vis'vâmitra, Vâmadeva, Sumati, Jaimini, Kratu, Paila, Parâs'ara, Garga, Vais'ampâyana as also Atharvâ, Kas'yapa, Dhaumya, Râma of the Bhârgavas [Pâras'urâma], Âsuri, Vîtihotra, Madhucchandâ, Vîrasena and Akritavrana. (10-11) Also invited were others like Drona, Bhîshma, Kripa and Dhritarâshthra with his sons, and the highly intelligent Vidura; kings with their royal entourages, brahmins, kshatriyas, vais'yas and s'ûdras, all came there eager to attend the sacrifice, o King. (12-13) Then did the brahmins with plowshares of gold furrow the place of worshiping the gods, and inaugurated they there the king according the injunctions. (14-16) The utensils were of gold indeed like in the past with Varuna [compare 9.2: 27]. The rulers of the worlds headed by Indra, including Brahmâ and S'iva; the perfected and heavenly singers with their attendants; the scholars, the great serpents [v.i.p.'s, egos], the sages, the wealth keepers and wild men; the birds of heaven [see khaga], the mighty, the venerable and the earthly kings invited, as also the wives of the kings came from everywhere to the Râjasûya sacrifice which they, unsurprised, for a devotee of Krishna deemed quite appropriate. (17) On the day for extracting the soma-juice worshiped the king very attentively the sacrificers and the exalted personalities of the assembly. (18) The members seated in the assembly pondering over who of them deserved to be worshiped first could not arrive at a conclusion as there were many [who qualified]; then Sahadeva [the Pândava] spoke up: (19) 'Acyuta for sure deserves the supreme position, He is the Supreme Lord, the leader of the Sâtvatas, He doubtlessly covers all the demigods as well as the place, time and necessities and such. (20-21) This universe as well as the great sacrificial performances, the sacred fire, the oblations and the incantations are founded upon Him and the analytic and the yoga are aiming at Him. He is the One alone without a second upon whom the Living Being builds; the Unborn One relying on Himself alone, o members of the assembly, who creates, maintains and destroys. (22) He generates the various activities out here; to His grace does the whole world endeavor and follow its ideals known as the religiosity and so on [the purusharthas]. (23) Therefore should the greatest honor be given to Krishna, the Supreme One; if we do it this way, will we be honoring all living beings as well as ourselves. (24) It is to be given to Krishna, the Soul of all beings who sees no one as separate; to the One of Peace Perfectly Complete who for him who desires the reciprocal, is the Unlimited [the Infinite of Return].'

(25) Sahadeva thus speaking fell silent and all the best and truthful hearing this, knowing well the influence of Krishna, said happily: 'This is excellent, very fine!'

(26) Hearing what the twiceborn pronounced, worshiped the king, pleased to know of the contentment of the members of the assembly, overwhelmed by love in full Hrishîkes'a. (27-28) Washing His feet and taking the water that purifies the world on his own head and carrying it with pleasure to his wife, his brothers, his ministers and family, was he, with precious yellow silken garments and jewelry honoring Him, with his eyes filled with tears unable to look straight at Him. (29) Seeing Him honored this way exclaimed all the people with joined palms: 'Obeisances to You, all victory to You!' and to that bowing down to Him fell showers of flowers.

(30) The son of Damaghosha [S'is'upâla, see 10.53] hearing this rose, aroused by the descriptions of Krishna's qualities, from his seat angrily waving with his arms and said, resolutely addressing the Fortunate One with harsh words, this in the middle of the assembly: (31) 'The vedic word of truth that Time is the unavoidable controller, has been proven true since even the intelligence of the elders could be led astray by the words of a boy! (32) All of you know best who's the most praiseworthy; please, all you leaders of the assembly, pay no attention to the statements of the boy that Krishna should be chosen for being honored. (33-34) Passing over leaders in the assembly, topmost sages dedicated to the Absolute Truth held high by the local authorities, who by spiritual understanding, austerity, vedic knowledge and vows eradicated their impurities - how can a cowherd, the disgrace of His family, no more than a crow deserves the sacred rice-cake, deserve it to be worshiped? (35) How can He, acting independently and devoid of kula [a proper upbringing] varna [vocational propriety] and âs'rama [sense of duty to one's age], missing the qualities, deserve it to be worshiped? (36) With their [Yadu-] dynasty cursed by Yayâti [see 9.18: 40-44], being ostracized by well-behaved persons [see 10.52: 9] and wantonly addicted to drinking [e.g. 10.67: 9-10], how can such a [Yadu] one deserve the worship? (37) Abandoning the lands [of Mathurâ] graced by the brahmin sages took these ones to a fortress in the sea [10.50: 49] where the brahminical is not observed [10.57: 30], as thieves causing trouble to the people [e.g. 10.61].'

(38) Before him whose good fortune was ruined, speaking such and more harsh words, did the Supreme Lord not say a thing, like a lion silent to a jackals cry. (39) Hearing that intolerable criticism, covered the members of the assembly their ears and went they away cursing the king of Cedi angrily. (40) A person dedicated to Him who does not leave the place where criticism of the Supreme Lord is heard; he indeed goes down, fallen away from his good deeds. (41) The sons of Pându, the Matsyas, Kaikayas and S'rinjayas then, angered raising their weapons, stood up ready to kill S'is'upâla. (42) Thereupon, o scion of Bharata, took S'is'upâla undaunted up his sword and shield, insulting the kings in the assembly that were the proponents of Krishna. (43) The Supreme Lord just then rising stopped His devotees and angrily attacking severed the head of His enemy with His sharp-edged disc. (44) With S'is'upâla killed there was a huge tumult of uproar as the kings siding with him fled the audience fearing for their lives. (45) Before all of the living to see rose from the body of S'is'upâla a light that entered Krishna like it was a meteor from the sky falling to earth [see also 10.12: 33]. (46) Extending through three births obsessed with a mentality of enmity, was meditating thus Oneness with Him attained [B.G. 4: 9]; verily, one's attitude is the cause of one's rebirth! [see B.G. 8: 6 & Jaya and Vijaya] (47) The emperor gave in gratitude the priests and the members of the assembly abundant gifts, respecting them all properly according the scriptural injunctions, and performed the avabhritha ceremony [of washing of himself and the utensils to conclude the sacrifice]. (48) Krishna, the Controller of the Controllers of Yoga, seeing to it that the sacrifice of the king was performed, stayed a couple of months [in Indraprastha] on the request of His well-wishers. (49) Then asking permission with a reluctant king, went the son of Devakî, Is'vara, with His wives and ministers away to His own city. (50) The tale of the two vaikuntha residents that due to the curse of the learned ones had to be born again and again, has by me been related to you in detail [see 3.16]. (51) King Yudhishthhira in the midst of the brahmins and kshatriyas bathing at the avabhritha of the Râjasûja shone as brilliant as the king of the demigods. (52) All the gods, humans and beings in the sky [the lesser gods, the pramâthas] honored by the king happily returned to their own domains, full of praise for Krishna and the sacrifice. (53) [All were happy], except for the sinful Duryodhana, the pest of the Kuru dynasty and personification of the Age of Quarrel, who, faced with the flourishing of the opulence, couldn't stand that of the Pândavas.

(54) He who recites these activities of Lord Vishnu, of the deliverance of the kings, the sacrifice and the killing of the king of Cedi and such, is delivered from all sin.

Chapter 75

Concluding the Râjasûya and Duryodhana Laughed at

(1-2) The honorable king said: 'All the gods of men, o brahmin, that assembled at the râjasûya sacrifice of Ajâtas'atru [he whose enemy was never born, or Yudhishthhira], were delighted with the great festiveness that they saw: the kings, the sages and the godly, thus I heard my lord, except for Duryodhana; please enlighten us on the reason for that.

(3) The son of Vyâsa said: 'At the râjasûya sacrifice of the great soul of your grandfather were the family members bound in divine love, engaged in humbly serving him. (4-7) Bhîma was in charge of the kitchen, Duryodhana supervised the finances, Sahadeva did the reception and Nakula procured the needed items. Arjuna served the preceptors, Krishna washed the feet, the daughter of Drupada served the food and the magnanimous Karna handed out the gifts. Yuyudhâna,Vikarna, Hârdikya, Vidura and others like the sons of Bâhlîka headed by Bhûris'ravâ and Santardana, were, eager to please the king, found to be engaged in the diversity of duties at the time of the elaborate sacrifice, o best of kings. (8) The priests, the ones prominent officiating, the highly learned and all the best well-wishers, being well honored with pleasing words, auspicious offerings and gifts of gratitude, executed, after the king of Cedi had entered the feet of the master of the Sâtvatas, the avabhritha bathing in the river of heaven [the Yamunâ]. (9) To begin with the avabhritha celebration sounded the music of a variety of gomukha horns, kettledrums, large drums, mridanga's, smaller drums and conchshells. (10) Women dancers danced and singers sang joyfully in groups as the loud sound of their vînâs, flutes and hand cymbals touched the heavens. (11) The kings with necklaces of gold took off [to the Yamunâ] with footsoldiers, flags and banners of different colors, excellent majestic elephants, chariots and horses finely caparisoned. (12) The Yadus, Sriñjayas, Kâmbojas, Kurus, Kekayas and Kos'alas with their armies, with put in front [the king,] the performer of the sacrifice, made the earth tremble. (13) The ones officiating, the priests, the brahmins, excelling in the Vedas with an abundant sound, the gods and sages, the forefathers and singers of heaven, recited praises as the flowers rained down. (14) Men and women well adorned with sandalwood paste, garlands, jewelry and clothes, smearing and sprinkling played with various liquids. (15) The courtesans were by the men playing, smeared with yogurt and perfumed water with plenty of turmeric and vermilion powder, and so smeared they in return. [*] (16) The queens guarded by soldiers went, just as the wives of the gods in their celestial chariots in the sky, out to witness this firsthand and as they by their cousins and friends were sprinkled, appeared they splendid with faces blossoming with shy smiles. (17) They, their brothers-in-law, their friends and so on, all squirted with syringes to which their arms, breasts, thighs and waists due to the excitement became visible with their dresses drenched and loosened, and the braids of small flowers in their hair slipped; and so did they in the process of their charming play agitate the ones impure of mind. (18) He, the emperor mounted his chariot with excellent horses and shone, hung with gold, forth with his wives as the king of sacrifices, the râjasûya with all its rituals, in person. (19) After having executed the patnî-samyâja [**] and avabhritha ceremonies, made the priests him perform the âcamana of sipping water for purification, and bathe in the Ganges together with Draupadî. (20) The kettledrums of the gods resounded together with those of the human beings as the godly, the sages, the forefathers and the humans released downpours of flowers. (21) After this bathed all humans of all classes and orders there, the way even the greatest sinner can instantly be freed from all contamination. (22) The king next putting on a new set of silken garments, nicely ornamented honored the priests, the ones officiating and the brahmins with jewelry and clothing. (23) In diverse ways did the king, devoted to Nârâyana, go at lengths in proving his respects to the kings, his friends, well-wishers, direct family, more distant relatives as also others. (24) All the men, jeweled with earrings, wearing flowers and turbans, jackets and silks as well as the most precious pearl necklaces, shone like the demigods; just as did the women who with the beauty of their faces adorned with pairs of earrings and locks of hair wearing golden belts, radiated brilliantly. (25-26) Then, with his permission, did the priests highly respected, the officials, the vedic experts, the brahmins, the kshatriyas, vais'yas, s'ûdras and the kings who had come and, o king, along with their followers, the local rulers, the spirits, the forefathers and demigods had been worshiped, go back to their own abodes. (27) Like mortal man drinking the amrita were they indeed never sated glorifying the great celebration of the râjasûya-sacrifice of the saintly king, the servant of Lord Krishna. (28) Pained on being separated from Krishna checked king Yudhishthhira as said [in 10.74: 48] out of love his family members and relatives. (29) My dear, acting for his pleasure stayed the Supreme Lord there, to that sending off the yadu-heroes thus headed by Sâmba to Dvârakâ. (30) This way was the king, the son of Dharma [Yamarâja or Dharma, the lord of the duties]  successfully crossing over the difficult to overcome ocean of his desires, through Krishna freed from the fever [see also 10.63: 23].

(31) Duryodhana was pained once he saw within the palace the opulence of the râjasûya and the greatness of him [Yudhishthhira] whose very soul was Acyuta. (32) In it were manifest the variegated opulences of the kings of men, the kings of demons and the kings of the godly; they indeed provided by the cosmic architect [Maya Dânava], served the daughter of king Drupada with her husbands [the Pândavas], over whom the heart of the Kuru-prince in attachment was lamenting. (33) The thousands of queens of the lord of Mathurâ were at the time there present, most attractive with their waists and heavy hips, moving around slowly with their feet charmingly tinkling, with their pearl necklaces reddened by the kunkuma from their breasts and with their beautiful faces richly adorned with earrings and locks of hair. (34-35) In the assembly hall constructed by Maya it so happened that the son of Dharma, the emperor in person, accompanied by his attendants, his family and Krishna, his Very Eye, as well, was seated on a throne of gold like he, with the opulences of supreme rulership, was Indra, joined and being praised by the court poets. (36) There, o King, then entered Duryodhana surrounded by his brothers, proud, wearing a crown and necklace, with a sword in his hand angrily insulting [the doorkeepers]. (37) Bewildered by the magic of Maya thinking the solid floor he saw was water, held he the end of his garment high, but further up fell he in water which he mistook to be a solid floor. (38) Bhîma seeing it laughed as also did the women, the kings and the rest, who, my dear, even though they were checked by the king, had the approval of Krishna. (39) He [Duryodhana], burning with anger, embarrassed holding his face low, went, innerly in turmoil, off to Hastinâpura to which from the truthfull rose a very noisy 'Alas alas!', Ajâtas'atru was a little disheartened and the Supreme Lord, from whose glance the bewilderment rose, was silent, being ready to remove the burden from the earth [see also 1.15: 25-26, 10.2: 38 en 10.63: 27].

(40) To what you've asked me, o King, regarding the depravity of Duryodhana during the great râjasûya sacrifice, have I now spoken.'

Footnotes:

*: Present day India knows the tradition of the holi-celebrations, the festival of colors once year on the morning after the full moon in early March every year, where one plays this game. It celebrates the arrival of spring and the death of the demoness Holika. Holika was the sister of Hiranyakasipu who fighting Prahlâda couldn't succeed in killing him [see 7.5]. She, said to be fire resistant,sitting with him in a fire couldn't harm him. He remained unscathed, but she burns in the fire to ashes. Thus are with holi the night before great bonfires lit to commemorate the story. Although holi is observed all over the north, it's celebrated with special joy and zest at Mathurâ, Vrindâvana, Nandgaon, and Barsnar (the places where Lord Krishna and S'ri Râdhâ grew up. Lord Krishna, while growing up in Vraja, popularized the festival with His ingenious pranks. The Gopîs of Vraja responded with equal enthusiasm and the festivities have continued ever since. Role reversal with travesty, feminism etc. are accepted customs for the duration of the festival. Men and women of Vraja clash in a colorful display of a mock battle of the sexes. A naturally occurring orange-red dye, Kesudo, is used to drench all participants.

**: The patnî-samyâja ritual is the ritual performed by the sponsor of the sacrifice and his wife, consisting of oblations to Soma, Tvashthâ, the wives of certain demigods, and Agni.

Chapter 76

The Battle Between S'âlva and the Vrishnis

(1) S'rî S'uka said: 'Please, o King, now hear how Krishna, in His body playing the human, in yet another wonderful deed of His killed the lord of Saubha. (2) He with the name of S'âlva, came, as a friend of S'is'upâla to Rukminî's wedding and was by the Yadus defeated in battle together with Jarâsandha and others [see 10: 54 and also 10.50]. (3) Before all the kings listening he made the pledge: 'Wait and see, I'll rid the earth of the Yâdavas with all I can.'

(4) The foolish king vowed with this eating once a day a handful of dust, worshiped as his master the lord protecting the animallike [pictured as Pas'upati or S'iva with S'âlva praying as a boy together with Yama]. (5) At the end of a year gave the great lord quickly pleased [Âs'utosha], the master of Umâ, S'âlva, who had approached him for shelter, the choice of a benediction. (6) He chose a vehicle terrifying to the Vrishnis with which he could travel at will and which would be indestructible to the gods, the demons, the humans, the singers of heaven, the serpents and the wild men. (7) With the lord of the mountain saying 'so be it' was Maya Dânava, there for outdoing the cities of the enemies [see 7.10: 53], commissioned to construct for, and offer to S'âlva a [flying] fortress made of iron named Saubha. (8) When he obtained the vehicle that, as an abode of darkness, moving to his liking, was unassailable, went S'âlva to Dvârakâ, bearing in mind the enmity shown by the Vrishnis. (9-11) O best of the Bharatas, S'âlva, besieging the city with a large army, laid in ruins the parks, the gardens and all the towers, gateways, mansions, outer walls, outlook posts and recreational areas surrounding it. From that finest vimâna of his there fell torrents of weapons, stones and trees as also thunderbolts, snakes and hailstones, while with the rise of a fierce whirlwind all the directions were covered with dust. (12) The city of Krishna thus terribly tormented by Saubha could, just as the earth with Tripura [see 7.10: 56], o King, find no peace.

(13) The Great Lord Pradyumna seeing how His subjects were being harassed then said to them: 'Do not fear!', after which the great hero of untold glory mounted His chariot. (14-15) Sâtyaki, Cârudeshna, Sâmba, Akrûra and his younger brothers, Hârdikya, Bhânuvinda as also Gada, S'uka and Sârana and other eminent leaders of the leading warrior bowmen, went out in armor protected by chariotry, elephantry, cavalry and infantry. (16) Then a hair-raising battle commenced between the Yadus and the followers of S'âlva, that was as tumultuous as the battle between the demons and the demigods [zie 8:10]. (17) Like the darkness of night dissipates by the warm rays of the sun, were by the son of Rukminî in an instant with weapons divine the magical tricks destroyed of the master of Saubha. (18-19) With twenty-five iron-tipped, in their joints perfectly smoothened arrows with golden shafts struck He S'âlva's commander-in-chief [Dyumân], with a hundred he pierced S'âlva, with one each his soldiers, with ten each his charioteers and with three each of the carriers [elephants, horses]. (20) Seeing that amazing, mighty feat of Pradyumna, the great personality, was He honored by all of his and the enemy soldiers. (21) Then seen in many forms, then seen as one only and then not being seen at all, had that magical illusion created by Maya turned into something that could impossibly be located by the opponent. (22) Moving hither and thither like a whirling firebrand, from one moment to the next seen on the earth, then in the sky, on a mountain top and then in the water, remained that Saubha never in one place. (23) Wherever S'âlva with his soldiers appeared with his Saubha, did there and then the army commanders of the Yadus release their arrows. (24) S'âlva of the enemy, lost his bearings when his army and fortress unbearably had to suffer the arrows hitting like fire and sun that in contact were as snake-venom. (25) Though the vrishni-heroes, eager for the victory in this world and the next, were extremely pained by the floods of weapons from the commanders of S'âlva, did they not leave their positions. (26) S'âlva's companion named Dyumân - previously hurt by Pradyumna - confronting with a club of maura-iron, stroke with a powerful roar. (27) Pradyumna, the subduer of the enemies, who had his wits blown out by the mace, was then by His chariot driver, a son of Dâruka, well-known with the duties removed from the battlefield.

(28) In a moment regaining consciousness, said the son of Krishna to His chariot driver: 'How wrong of you, driver, to take Me away from the battlefield! (29) Except for Me, has no one born in the house of Yadu ever been known to have abandoned the field; I'm blemished because of a driver thinking like a eunuch! (30) What now must I say meeting with My fathers Râma and Krishna, altogether having fled from the battle? What if asked would then fit on My behalf? (31) Certainly My sisters-in-law will deride Me saying: 'How o how, o hero, could Your enemies turn You into a coward in battle?'

(32) The charioteer said: 'O Long-lived One, what I did happened was done in good faith of dharma, o Lord; a driver should protect the master that ran into difficulty, just as the master should protect the driver. (33) Knowing this were You, by the enemy his club factually struck unconscious, removed from the field by me thinking You were hurt!'

Chapter 77

S'âlva and the Saubha-fortress Finished

(1) S'rî S'uka said: 'Touching water, fastening His armor and picking up His bow He [Pradyumna] said to His charioteer: 'Take Me to where the warrior Dyumân is.'  (2) With Dyumân devastating His troops struck the son of Rukminî back with a smile, counterattacking with eight nârâca arrows [iron types]. (3) He struck with four for the four horses, one for the driver, with two for the bow and flag and with one for his head. (4) Gada, Sâtyaki, Sâmba and others finished off the army of the master of Saubha; all inside Saubha fell into the ocean with their necks cut through. (5) The fight between the Yadus and the followers of S'âlva striking one another, that was thus tumultuous and fearsome, went on for twenty-seven days and nights. (6-7) Krishna as called by the son of Dharma gone to Indraprastha [see 10.71] then, with the râjasûya completed, S'is'upâla being killed and noticing very bad omens, took leave of the Kuru-elders, the sages and Prithâ and her sons, and went to Dvârakâ. (8) He said to Himself: 'With Me accompanied by My illustrious elder brother coming to this place, may the kings siding with S'is'upâla well be attacking My city.' 

(9) Kes'ava, when He saw king S'âlva's Saubha and the destruction going on of all of His, arranged for the protection of the city and said to Dâruka: (10) 'Bring Me My chariot, o driver, and quickly take me near S'alva; and mind, don't fall victim getting bewildered of this lord of Saubha, he's a great magician.'

(11) Thus commanded taking control drove he forward the chariot and saw, [with Him] entering there, each of His own men and the opposing party the emblem [of Garuda]. (12) S'âlva, as the master of a practically completely destroyed army seeing Lord Krishna on the battlefield, hurled his spear with a scary roar at Krishna's charioteer. (13) Flying forward illumining all directions like it was a great meteor, was it by Krishna midair swiftly cut in a hundred pieces. (14) Like the sun with its rays in the sky, pierced He him with six penetrating arrows and the Saubha-fortress moving about with torrents of them. (15) But when S'âlva struck S'auri's left arm, the arm with His bow, fell, most amazingly, the S'ârnga from the hand of S'ârngadhanvâ. (16) As from all living beings witnessing arose a great cry of dismay, roared the lord of Saubha, saying this to Janârdana:  (17-18) Since by You, o fool, right from under our eyes the bride of Your brother [nephew factually], a friend [S'is'upâla], was stolen [10.53] and he, my friend thus, in his heedlessness by You within the assembly was killed [10.74], will You Yourself, so convinced of Your invincibility, today with my sharp arrows be sent to the land of no return, if You dare to stand in front of me!' 

(19) The Supreme Lord said: 'You, moron, boast in vain not seeing death at hand; heroes rather demonstrate their prowess, they don't prattle!'

(20) Speaking thus struck the Supreme Lord S'âlva infuriated with frightening power and speed with His club on the collarbone so that he trembling vomited blood. (21) But when the club was withdrawn had S'âlva disappeared and came a moment later a man bowing his head before Krishna who crying spoke the words: 'Mother Devakî has sent me! (22) Krishna, o Krishna, o Mighty-armed One so affectionate with Your parents, Your father has been captured and taken away by S'âlva, like a butcher seizing a domestic animal.'

(23) Hearing these disturbing words spoke Krishna, having assumed the nature of a human being, out of love with compassion disconsolate, like He was a normal man: (24) 'With Balarâma never confounded, invincibly defeating sura and asura, how could that petty S'âlva abduct My father; how mighty fate is!' 

(25) With Govinda speaking thus came the master of Saubha up to Krishna as if he was leading Vasudeva and said he the following: (26) 'This is the one who begot You and for whose sake You live in this world; I'll kill him right before You; save him if You can, You child!' 

(27) The magician thus vilifying cut off the head of 'Ânakadundubhi' and climbed, taking the head, in the Saubha-vehicle hovering in the sky. (28) Then, though fully cognizant, for a moment being absorbed in the normal keeping to His affection for the ones dear to Him, recognized He, with His great powers of perception, that as the demoniac illusory magic utilized by S'âlva to the designs of Maya Dânava. (29) Alert on the battlefield, like in a dream seeing there nor the messenger nor His father's body, and noticing His enemy sitting in his Saubha moving through the sky, prepared Acyuta to kill him. (30) And so is it said by some sages, o seer among the kings, who don't reason correctly; they for sure are contradicted by their own words if they fail to remember the way it is [compare e.g. 10.3: 15-17; 10.11: 7; 10.12: 27; 10.31: *; 10.33: 37; 10.37: 23; 10.38: 10; 10.50: 29; 10.52: 7 en 10.60: 58].  (31) What of the lamentation, bewilderment, affection or fear all born out of ignorance, relative to the infinite perception, knowledge and opulence of the Infinite One? (32) He by whose feet those harnessed by service in self-realization dispel the misidentification to the beginningless Self and attain in a personal relationship the eternal glory - how in the world can there be bewilderment for Him, the Supreme Destination of the Truthful? (33) As S'âlva with great force was attacking Him with torrents of weapons, pierced Lord Krishna unerring in His prowess, with His arrows his armor, bow and crest-jewel and