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Mahabharata
Rajasyuarambha Parva
Vaishampayana said:
O descendant of Bharata, having heard these words of the Rishi (Narada) Yudhishthira heaved sight. Full of the thought of the Rajasuya, (sacrifice), the king did not get any peace of mind.
Having heard the glory of the illustrious kings of old and having known their acquisition of regions of felicity by the performance of sacrifices and scared deeds, and having also thought the great sacrifice performed by the royal sage Harishchandra, the king Yudhishthira desired to make preparations for the Rajasuya sacrifice.
Having worshipped all his Sabhasadas (counsellors and officers) and having been worshipped by them in return, he consulted with them about the sacrifice.
O king of kings, having reflected much, the best of the Kurus, (Yudhishthira) resolved to make preparations to perform that sacrifice.
Reflecting upon virtue and righteousness, that king of wonderful energy and prowess set his heart to find out what should be beneficial to all his people.
The foremost of all virtuous men Yudhishthira, ever kind to all his subjects, always acted without any distinction for the good of all.
Dispelling all anger and vengeance he always said, "Give to each what each is to have." The only sounds that could be heard (in his kingdom) were, "Blessed be Dharma, blessed be Dharma."
Having thus conducted himself and having given every one paternal assurance, he had none in his kingdom who entertained any hostile feelings towards him. He therefore came to be called Ajatasatru (enemy-less).
The king treated every one as if he was one of his own family; and Bhima ruled them all justly and impartially. Vibhatsu Savyasachi (Arjuna) by using both his hands protected all from their enemies.
The intelligent Sahadeva administered justice with all impartiality, and Nakula treated all with humility which was natural to his character. (For all this the kingdom became) free from quarrels and fear of all kinds. All people were engaged in their respective works.
The rains were as much as could be desired and the kingdom became full of prosperity. Persons living on usury, things necessary for sacrifices, cattle-rearing, tillage, and trades, all and everything grew in prosperity.
In consequence of the good deeds of the kings, there was in his kingdom no extortion, no oppression in the realisation of rents, and no fear of disease, of fire, of death by poisoning, and of incantations,
In consequence of Yudhishthira being ever devoted to virtue, it was never heard that thieves or cheats or royal favourites did not wrong towards one another. In consequence of Yudhishthira's devotion to virtue his tributary chiefs always waited upon him to render him good service on the six occasions (of war, treaty etc.); and the traders and merchants of different classes paid him their dues taxes liveable on their respective trades. Thus the kingdom grew in prosperity.
The prosperity of the kingdom increased even by greatly voluptuous and luxurious persons. The king possessed every accomplishment and he bore every thing in patience. His sway extended over all.
O king whichever countries this renowned and the illustrious king conquered the people of them, from Brahmanas to peasants, were all more attached to him than to their own parents.
That foremost of speakers (Yudhishthira) summoned together his brothers and ministers and asked them again and again about the Rajasuya sacrifice.
Having been thus asked by the greatly wise Yudhishthira eager to perform the sacrifice, they spoke to him these words of grave import.
The Ministers said:
A king already in possession of a kingdom wishes to acquire all the attributes of an emperor by means of the sacrifice, (Rajasuya) a sacrifice that helps to acquire the attributes of Varuna.
O descendant of Kuru, you are worthy the attributes of an emperor; therefore your friends consider that the time has come for you to perform the Rajasuya sacrifice.
In consequence of your Kshatriya possessions, the time for the performance of that sacrifice has come, the sacrifice in which the Rishis of rigid vows establish the six fires with the Mantras of the Sama Veda.
At the conclusion of a Rajasuya sacrifice, the performer is said to be installed in the sovereignty of an empire; he is then rewarded with the fruits of all sacrifices including the Agnihotra sacrifice. It is for this he is called the conqueror of all.
O mighty armed hero, O great king, you are quite capable of performing this sacrifice. We are all obedient to you. You will soon be able to perform the Rajasuya.
O great king, set your mind to perform the Rajasuya without any further discussion."
Vaishampayana said:
Thus spoke to the king all his friends and counsellors separately and together.
O king, having heard their these virtuous, bold, agreeable and weighty words, the son of Pandu (Yudhishthira), accepted them in is mind.
O descendant of Bharata, having heard these words of his friends and having known his own strength also, the king again thought in his mind about the Rajasuya.
The intelligent Dharmaraja Yudhishthira, ever wise in counsel, again consulted with his brothers, with his ministers, his Ritvijas, his priest, Dhaumya and Dvaipayana and others.
Yudhishthira said:
How can this Rajasuya sacrifice, which is worthy of an emperor and which my mind is desirous to perform, be accomplished only by my faith and speech?
Vaishampayana said:
O lotus-eyed hero, having been thus asked by the king, they thus spoke to the Dharmaraja Yudhishthira at that time.
"O king, learned in the precepts of virtue, you are worthy of performing the great sacrifice of Rajasuya." When the Ritvijas and the Rishis told these words.
His ministers and his brothers highly approved of his words. The greatly wise and self-controlled son of Pritha (Yudhishthira), ever desirous to do good to the world, again thought over the matter in his mind, taking into his consideration his won strength and means, the time and the place, his income and expenditure.
He knew that the wise never come to grief, because they always act after due deliberation. He thought that the sacrifice should not be commenced pursuant to his own resolution only.
Carefully bearing on his shoulder the weight of affairs, he (Yudhishthira) thought of Krishna Janardana as the fittest person to decide the matter.
knowing his (Krishna) to be the foremost of all persons, the possessor of immeasurable; energy, the mighty-armed, (hero), being without birth and was born among men only out of his pleasure, he (Yudhishthira) thought of Hari (Krishna) in his mind.
Having reflected upon his God-like feats, the son of Pandu (Yudhishthira) thought that there could be nothing unknown to him nothing unachievable by him and nothing that he could not bear. Having argued thus, he remembered Krishna. Having come to this settled conclusion, the son of Pritha Yudhishthira.
Soon sent a messenger to that lord of all beings, sending through him (the messenger) blessings and agreeable words such as the elder should send to his younger. Riding on a swift car, that messenger soon reached the Yadavas.
He arrived at Dvaravati in which Dvaravati city Krishna was living. Having heard that the son of Pritha (Yudhishthira) was eager to see him, Achyuta (Krishna) also became eager to see him.
Passing quickly through various countries on (the car yoked with his swift horses, he arrived at Indraprastha with Indrasena.
Having arrived at Indraprastha, Janardana (Krishna) came to son of Pritha (Yudhishthira). He was worshipped by his cousin Dharmaraja (Yudhishthira) in his house with paternal affection.
He was also received by Bhima as affectionately. He then went cheerfully to see the sister of his father (Kunti). He was worshipped by the twins (Nakula and Sahadeva) as their superiors. He then conversed with his friend Arjuna with joy; Arjuna was very glad to see him. Then when he had rested for sometime in that pleasant place and become fully refreshed, Yudhishthira came to him and spoke to him his business.
Yudhishthira said:.
O Krishna, I have desired to perform the Rajasuya sacrifice, but it cannot be performed by my simply wishing to perform it. You know every thing by which it may be accomplished.
He in whom every thing is possible he who is worshipped every where and he who is the king of all kings can alone perform this sacrifice.
O Krishna, my friends and ministers have said that I should perform it, but your words will be my guide in this matter.
Some (counsellors) do not notice faults (difficulties) out of friendship. Some out of self interest say only that which will be agreeable to the hearer.
Some again consider that which is beneficial to them as the fittest thing to be adopted. Men are seen to advice thus in business.
You are above all motives; you have conquered anger and desire; you should tell me which is most beneficial to the world.
Krishna said:
O great king, you are endued with all accomplishments, and you are worthy of performing the Rajasuya. O descendant of Bharata, you know everything, (therefore) I shall tell you only something.
The men now know as Kshatriyas are inferior to those Kshatriyas that were exterminated by Rama, the son of Jamadagni.
O lord of earth, O best of the Bharata race, you are aware of the rules that those Kshatriyas established amongst their order, guided by the traditions (coming down from generations to generations).
All the numerous royal dynasties and other Kshatriyas in the world claim to be descended from Aila and Ikshaku.
O king, O best of the Bharata race the monarchs (the descendants) of Aila and those of Ikshaku became divided into one hundred separate dynasties.
O great king, the descendants of Yayati and the Bhoja are also great in birth number and accomplishments. They are scattered in all directions.
O king, all the Kshatriyas worship the wealth and prosperity of all these kings. At the present time the king Jarasandha,
Having overcome that prosperity ever revered by the whole (Kshatriya) order, and also having overcome them by his prowess, has set himself up over the heads of all the kings.
Enjoying the sovereignty of the middle portion of thirteenth, he tried to create disunion among ourselves. O great-king, the monarch, who is the lord of all kings and whose sway extends over the whole earth, is the proper person to be an Emperor. O king, the powerful Shisupala having every way placed himself under his protection, has become his commander-in-chief. O great king, the powerful king of the Karushas, Vakra, who fight with the power of illusion, also waits upon him as his disciple. The two other greatly powerful and illustrious monarchs have taken the protection.
Of the greatly powerful Jarasandha, namely Hansa and Dimbhaka. Dantavakra, Karusha, Karabha (also wait upon Jarasandha). He who bears on his head the gem which is knows as the most wonderful gem in the world.
That king of the Yavanas who is chastised Mura and Naraka and who is the matchlessly powerful king of the west like a (second) Varuna.
O great king, who is called Bhagadatta and who was your father's old friend, has also lowered his head (to Jarasandha) by his speech and specially by his acts.
But he is in his heart tied to you by affection. He loves you as a father loves his son. The king, who has his kingdom on the west and south of the earth.
Who is your maternal uncle, that heroic Pumjit, the spreader of the Kunti race, that chastiser of foes, is the only one king who is on your side.
That wicked wreath amongst the Chedis, whom I did not kill before, who has become known in the world as the Supreme Being, who gives himself out as such and who out of foolishness always bears all my signs, has gone over to the side of Jarasandha.
The powerful king of Vanga, Pundra and the Kiratas who is known by the name of Pundraka and Vasudeva, (also waits upon Jarasandha).
O great king, that mighty king of the Bhojas, Bhishmaka, who is a friend of Indra, that chastiser of foes, who governs a fourth part of the world, who has conquered by his learning the Pandayas and Krathakaishikas, and whose brother Atri is like the son of Jamadagni Rama has (also) become a servitor to the king of Magadha (Jarasandha).
We are his (Bhishmaka’s) relatives and therefore, we are always engaged in doing what is agreeable to him. But though we respect and regard him much yet he doesn't at all regard us. He is always doing us ill.
O king, without knowing his own strength and the dignity of the race to which he belongs, he (Bhishmaka) has placed himself under
Jarasandha's shelter only seeing his blazing fame.
O lord, the eighteen tribes of the Bhojas from the fear of Jarasandha, have fled to the west; so also have fled the Shurasenas, the Bhadrakas, the Bodhas, the Shalvas, the patachharas, the Susthalas the Sukuttas, the Kulindas and the Kuntis.
The kings of the Shalvayana, with their brothers and followers, the southern Panchalas and the eastern Kosalas have also fled to the country of the Kuntis. So also the Matsyas and the Samyastapadas have left their kingdoms in the north and have all fled from fear to the Southern country.
Afflicted with the fear of Jarasandha all the Panchalas have left their own Kingdoms and fled in all directions.
Sometime before, the foolish minded Kansa, having persecuted the Yadavas married two of the daughters of the son of Brihadratha (Jarasandha).
They are named Asti and Prapti and they are the sisters of Sahadeva. Strengthened by such an alliance, the fool (Kansa) persecuted his relatives and gained an ascendancy over them all.
By his such acts he earned a very bad repute. The wicked wretch persecuted the old chiefs of the Bhoja race.
These chiefs sought our protection from the persecution of their relative (Kansa). Having bestowed upon Akrura the beautiful daughter of Ahuka, Satrinka.
I did a service to my relatives. Making Samkarashana (Baladeva) my second, I killed both Kansa and Sunama with the assistance of Rama.
O king, though the immediate cause of our fear was thus removed, yet Jarasandha (Kansa's father-in-law) took up arms. We eighteen branches of the Yadavas consulted together;
And we came to the conclusion that even if we continually strike at our enemy with weapons capable of killing the foe, we shall not be able to do any thing of him in three hundred years.
He had two friends, who were like the two immortals; and they were as powerful as the foremost men of all powerful men. They were named Hansa and Dimbhaka who were incapable of being slain by any weapons. When the powerful Jarasandha was united with them, he was incapable of being defeated by the weapons of all the world. This was my opinion.
O foremost of all intelligent men, this was not only our opinion, but all the other kings were of the same opinion.
There was a great king named Hansa, he was killed by Rama in a battle which lasted for eighteen days.
O descendant of Bharata, O king, hearing people say that Hansa had been killed, Dimbhaka thought that he could not live without Hansa. He went to the Yamuna, jumped into its water and thus killed himself.
Thereupon when that subjugator of hostile cities, Hansa heard what Dimbhaka had done, he too went to the Yamuna, jumped into its water and drowned himself.
O descendant of Bharata, when Jarasandha heard of the death of the two heroes, he returned to his city with an empty heart.
O slayer of all foes, on the departure of the King (Jarasandha), we were filled with great joy, and we continued to live at Mathura.
But when the wife of Kansa and the daughter of Jarasandha, that lotus-eyed lady (Prapti) went to her father lamenting for the death of her husband, and when, O king, she again and again urged the king of Magadha, saying, "O chastiser of foes, kill the murderer of my husband," then, O great king, we thought of acting according to the conclusion we came to before.
We became exceedingly cheerless and we became ready to fly. We divided our great wealth into small portions to make it portable. We then fled from the fear of Jarasandha with out sons, cousins and relatives. After reflecting thus over every thing, we flew towards the west.
O king, there is a charming city, named Kushasthali, adorned by the Raivatake (mountain). In this city we took up cur abode.
We repaired its fort and made it so strong that it became impregnable even to the celestialss. Even women could fight from within it, not to speak of the great car-warriors of theVrishnirace.
O slayer of all foes, we are now living in that city without fear of any kind. O best of the Kuru race, thinking of the inaccessibility of that foremost of hills (Raivataka), and considering that they had no longer any fear of Jarasandha, the descendants of Madhu (Yadavas) have become exceedingly glad.
Though we were capable of defending ourselves (from the attacks of Jarasandha), yet we have taken shelter on the Gomanta mountain which is three Yojanas in length. Within its each Yojana have been placed twenty one posts of armed men.
At the intervals of each Yojana have been made one hundred gates, the heroism of the Vrishni heroes are the arches of these gates. They are (always) protected by the heroes of the eighteen branches of the Yadavas.
There are eighteen thousand brothers and cousins in our race. Ahuka has been hundred sons, each of whom is like the best of the celestialss.
Charudeshna with his brother Chakradeva, Satyaki, myself, the son of Rohini (Baladeva), Samba, as heroic as myself.
O king, these seven are Atirathas, Besides these there are others, whom I shall (Presently) mention. Kritavarma, Anadhrishti, Samika, Samitinajaya.
Kanka, Shanku, Kunti - these seven are Maharathas. The old king Andhakabhoja has two sons, and the king himself, these ten (are Maharathas).
Possessing great prowess, all these heroes are as mighty as the thunderbolt. These Maharathas, choosing the middle country, now live among the Vrishnis.
O best of the Bharata race, O descendant of Bharata, you alone are worthy of becoming an emperor. You should establish your empire over all Kshatriyas.
O king, but it is my opinion that you will not be able to perform the Rajasuya (Sacrifice), so long the greatly powerful Jarasandha remains alive.
Many kings have been kept imprisoned in Girivraja(his city), as dead carcasses of elephants are kept in the cave of a great mountains by the lion.
Chastiser of foes, having been desirous of performing a great sacrifice by (offering) kings (to the sacrificial fire), the king Jarasandha, has adored with fierce ascetic penances the illustrious god of gods, the husband of Uma (Shiva). He has by this means been able to defeat many kings of the earth and to fulfill his vow.
By defeating all the kings, one after the other and their soldiers, he has brought them all as prisoners to his city; and he has thus daily swelled the crowd (of kings).
O great kings, we too from the fear of Jarasandha left Mathura and fled to the city of Dvaravati.
O great king, if you desire to perform the sacrifice, try to release those (the kings) kept prisoners by Jarasandha and try to kill him.
O descendant of Kuru, O foremost of all intelligent men, if you do not try to do it, your undertaking can never be successful. If you wish to perform Rajasuya (sacrifice), you must doit.
O king, O sinless one, this is my opinion. Do as you think (proper)after reflecting over everything, nothing the causes and effects of all. Tell us what you yourself think proper to do.
Yudhishthira said:
Intelligent as you are, you have said what none else is capable of saying. There is none else in the world but you who can settle all doubts.
There are kings in every province engaged in doing good to their respective selves. But none of them has been able to become an Emperor. The title of Emperor is difficult to be achieved.
He who knows the velour and the strength of others never applauds himself. He is really worthy of praise who even in fighting with his enemies bear himself with all commendation.
O supporter of the Vrishni dignity, man's desires and propensities are varied and extensive like the wide earth adorned with various gems and jewels. As by travelling in distant places experiences is gained, so man can get the highest good by the highest culture of his understanding.
I consider peace of mind as the highest quality, for from peace of mind proceeds prosperity. In my opinion, if I undertake to perform this sacrifice, I shall not win the highest reward.
O Janardana, these intelligent and powerful men born in our race think that one amongst them will at one time become the foremost man amongst all the Kshatriyas.
But, O exalted one, O sinless being, we also were all alarmed at the prowess and the wickedness of the king Jarasandha, O hero, invincible in battle, O lord, the prowess of your arms in our refuge. When you are alarmed at Jarasandha's might, how should I consider my self strong (enough to cope with him)?
O Madhava, O descendant of the Vrishni race, I have often become dispersed at the thought whether Jarasandha is at all capable of being killed by you, by Rama, or by Arjuna. O Keshava, what shall I say? You are my highest authority in everything.
Vaishampayana said:
Having heard this, the able speaker Bhima then spoke these words:
Bhima said:
The king who is without any exertion, or the king who being himself weak and without resources, enter into hostility with one who is strong, perishes like an anthill.
It is often seen that even weak king may defeat a strong enemy; and he may be come successful in his attempts by his wakefulness and by using policy.
(We have) in Krishna policy, in me strength, and in Partha (Dhananjaya) victory. Like the three (sacrificial) fires, we shall bring about the death of the king of Magadha (Jarasandha)
Krishna said:
Men of immature understanding begin an act without having an eye to what may happen in future. It is, therefore, not a self-seeking enemy with immature understanding is ever forgiven by a sensible man.
It has been heard by us that in the Satya Yuga, Yuvanashva brought every one under his sway, by the remission of taxes, Bhagiratha by kind treatment of his subjects, Kartavirya by his great asceticism, the lord Bharata by his extraordinary prowess and Maruta by his prosperity, and thus they became emperors. O Yudhishthira, you who wish to acquire the imperial dignity, have all the (above mentioned) five qualities.
O best of the Bharata race, the son of Brihadratha, Jarasandha, is (also) one such (a candidate for the imperial dignity). One hundred families of kings have failed to oppose him.
He is ruling over an empire by his own great prowess. The monarchs that wear jewels wait upon and worship Jarasandha. Wicked from his childhood, he is not satisfied even such worship.
Having become the foremost of all be attacks with force the kings that wear crowns. There is not to be found a single king who does not pay tributes to him.
O son of Pritha, thus has be brought under his sway one hundred kings. How can then a weak king approach him with hostile intentions?
O best of the Bharata race, kept as they are prisoners in the temple of Shiva like so many animals to be offered to the sacrifice, do not these kings feel the greatest possible misery?
A Kshatriya who is killed by weapons (on the field of battle) is ever considered to be blessed. Why shall we not then assemble together and oppose the king of Magadha?
He has already brought under his sway eighty-six kings, only fourteen (more) are wanted to make the number of one hundred complete. As soon as he will collect them (the fourteen others), he will begin his cruel act(sacrificing them before Shiva).
He, who will be able to prevent him from doing this act, will surely cam blazing fame. He, who will defeat Jarasandha, will certainly become the emperor of all the world.
Yudhishthira said:
O Krishna, depending only on courage, how can I send you (to Jarasandha) out of selfish motives and out of the desire of the imperial dignity?
I consider Bhima and Arjuna as my eyes and you Jarasandha as my mind. How shall I able to live without my eyes and mind?
Even Yama cannot defeat the powerful army of Jarasandha who himself is endued with terrible velour. What velour can you show against him?
This affair that promises to terminate otherwise may lead to a great mischief. It is my opinion, therefore, that the proposed task should not be undertaken.
O Jarasandha, O excellent man, listen to what I think. To desist from this act seems to be beneficial to me. My heart is full of misery to-day. The Rajasuya sacrifice seems to me very difficult to be accomplished.
Vaishampayana said:
Partha (Arjuna who had the excellent bow (Gandiva), the couple of inexhaustible quivers and the car with the (Ape) standard and also that Sabha, spoke thus to Yudhishthira.
Arjuna said:
O king, I have obtained the bow, the weapons and the arrows, and also energy, allies, dominions, fame and strength. They are all difficult to be obtained, though they may be often desired.
All famous men of learning always praise in good society the nobleness of descent; but nothing is equal to prowess. There is nothing I like more than prowess.
One, born in a race famous for velour, but without velour, is scarcely worthy of regard. One who is born in a race noted for velour and also possesses valour is much superior to the former.
O king, he is in every way a real Kshatriya who increases his fame and possessions by the subjugation of his enemies. He who is possessed of velour, though he has no other merits, will vanquish his enemies.
One, who is endued with all accomplishments, but who is destitute of velour, can hardly ever accomplish any thing. Every merit exists by the side of velour in an incipient state.
Concentration of mind, exertion and destiny, (these three) exist as the three causes of victory. One who possesses velour, but does act with carelessness can never win victory; It is for this that a many endued with strength sometimes suffers death at the hands of his enemies. As meanness overtakes the weak, so folly sometimes overtakes the strong. A king therefore, who is desirous of victory, should forsake both these causes of destruction.
If for the purpose of performing out sacrifice, we try to kill Jarasandha and to rescue the kings kept prisoners by him for his cruel purpose, there could be no act higher than this in which we could employ ourselves.
If we do not undertake the task, the world will always regard us as worthless. O king, we have certainly the ability, why should we then be regarded (by the people) as worthless?
Those that have become Rishis with the desire of obtaining peace of mind get the red clothes with ease. Therefore, if we defeat the enemy, the imperial dignity will be easily obtained by us. We should, therefore, fight with the enemy.
Krishna said:
Arjuna has shown what should be the inclination of one born in the Bharata race, specially of one who is the son of Kunti.
We do not know when death will overtake us, whether in the night or in the day; nor have we heard the immortality has been obtained by desisting from battle.
Therefore, the duty of a man (a hero) is to attack all enemies with the help of the policy indicated in the ordinance. This always gives satisfaction to the heart.
If aided by good policy, and if not frustrated by destiny, an undertaking is sure to be crowned with success. If both the parties are aided by such means, and if they fight with each other, one must get the better of the other, for both cannot win or lose.
If aided by bad policy which is destitute of all well-known arts, a man is sure to be defeated and meet with destruction. If, however, both parties are equally circumstance, the result becomes doubtful, but booth cannot win.
When such is the case, why should we not, with the aid of good policy, go to the enemy and kill him as a river uproots a tree? if hiding our own drawbacks and taking advantage of his holes (faults), we attack the enemy, why should we not be successful?
It is the policy of all intelligent men that one should fight with enemies who are exceedingly powerful and who stand at the head of their well-arrayed forces. It is my opinion also.
If we can accomplish our purpose by secretly entering the abode of our enemy and attacking his person, we shall never meet with obloquy.
That best of men (Jarasandha) alone enjoys unfading prosperity like him who is inner-soul of every created being. But I see his destruction (before me).
Desirous as we are of protecting our relatives we shall either kill him, in battle or being ourselves killed by him we shall ascend to heaven.
Yudhishthira said:
O Krishna, who is this Jarasandha? What is his might, and what is his prowess that he has not been burnt by touching you as a insect is burnt at the touch of fire?
Krishna said:
O king, hear who is Jarasandha, what is his might and prowess, and why he has been spared by us, though he repeatedly offended us.
There was a king, named Brihadratha who was the heroic lord of Magadha. He was proud in battle and had any army of three Aukshauinis of soldiers.
He was handsome, mighty, wealthy and matchlessly powerful. He always bore (sacrificial) marks on his person and looked like a second Shakra (Indra).
He was like Surya in glory, like earth in patience, like the destroyer Yama in anger and like Vaishravana (Kubera) in wealth.
O best of the Bharata race, as the rays of the sun (covers the whole earth), so the whole earth was covered by his merits which descended to him from a long line of ancestors.
O best of the Bharata race, that greatly powerful hero married the two beautiful twin-daughters of the king of Kashi. That best of men made an engagement in secret with his two wives, namely that he would equally love them both, and that he would never show a preference for any of them. Like a mighty elephant in the company of two female-elephants, or like the ocean in his personified form in the company of the Ganga and the Yamuna, that lord of the earth passed his days in joy in the company of his two wives, both of whom suited him well. His youth passed away in the enjoyment of his wealth.
No son was (however) born to him to perpetuate his line; though he performed many auspicious rites, Homas, and sacrifices with the desire of getting a son, yet that best of men did not get a son who could perpetuate his line.
He heard one day that the illustrious Chandakaushika, the son of Kakshivana of the Goutama race, having been tired of ascetic penances, have come to his city in his wandering at pleasure, and that he sat under a tree. The king with his wives gratified the Rishi with presents of Jewels.
That best of Rishis ever truthful in speech and firmly devoted to truth, thus spoke to him (the king), "O king of kings I have been much gratified. O hero of excellent vows, ask from me a boon.
Thereupon Brihadratha with his wives bowed down to the Rishi, and he spoke thus to him, his voice being choked with tears in consequences of his despair to obtain a son.
The king said:
O exalted one, I am about to give up my kingdom and to go into the forest to lead an ascetic life. I am unfortunate, (for not having a son), what shall I do with the kingdom or with a boon?
Krishna said:
Having heard this the Rishi, sitting in the shade of that every mangoes tree where he was, controlled his outer senses and entered into the Yoga meditation.
There fell in the lap of the seated Rishi a juicy mango, untouched by the beak of parrots or other birds.
That best of Rishis, taking up the fruit and mentally pronouncing some mantras over it, gave it to the king as the means of his obtaining a son.
That greatly learned Rishi spoke thus to the king, "O king, go, your wish is fulfilled. O king, desist from going to the forest."
Having heard these words of the Rishi, the greatly intelligent king bowed down his head before the Rishi and returned to his own house.
O best of the Bharata race, recollecting his former promise, that best of kings gave that one fruit to his two wives.
His two beautiful wives ate the mango, dividing it into two equal parts. In consequence of the certainty of the Muni's words and his truthfulness both of them conceived as an effect of their having eaten that fruit. Seeing them in that state, the king was filled, with great
Joy.
O greatly wise (king), sometime after when the (proper) season came, each of the two queens brought forth two fragmentary bodies.
Each of those two bodies had one eye, one arm, one leg, half a stomach, half a face, and half an anus. Seeing the fragmentary bodies, they (the queens) trembled much.
The helpless sisters then a great anxiety consulted with each other; and they abandoned in sorrow the fragments that had life in them.
The two midwives then carefully wrapped up those still-born fragments and went out of the inner apartments (of the palace), by the back door. Throwing away the bodies, they returned in haste.
O best of men, sometime after a Rakshasas woman, named, Jara who lived on flesh and blood, took up the fragments that lay on a crossing (or roads).
Being impelled by fate, that Rakshasas oman united the fragments to make them asier to carry.
O best of men, as soon as the fragments were united, they formed into a heroic child of one body.
O king, the Rakshasas woman, with her eyes wide opened in wonder, found herself unable to carry that child who had a body as hard and strong as the thunderbolt.
Closing his coppery red fists and inserting it into its mouth, that child roared as terribly as the clouds charged with rains.
O best of men, O chastiser of foes, being much alarmed by the sound, the inmates of the palace along with the king all came out (to see what was the matter).
The helpless, disappointed and the sad queens also, with their breasts full of milk suddenly came out to get back their child.
Seeing them (the queens) in that condition and the king also, who was so much desirous of getting a son, and also the child which was so very strong, the Rakshasas woman reflected thus.
"I live in the kingdom of the king who is so eager to get a son. I should not therefore, kill the child so such a virtuous and illustrious king.
Then hiding the child in her arms as the clouds envelope the sun, and assuming a human form, she thus spoke to the lord of earth (Brihadratha).
The Rakshasi Said:
O Brihadratha, this is your son. It is given to you by me. Take it. It is born in the wombs of your two wives in consequence of the boon granted to you by the Brahmana. It was abandoned by the midwives, but it was protected by me.
Krishna said:
O best of the Bharata race, having obtained the child, the handsome daughters of the king of Kashi drenched it with their lacteal streams.
having ascertained everything, the king was filled with joy. He then spoke thus to the Rakshasas woman who was in the guise of a human female possessing the complexion of gold.
"O lotus-complexioned lady, who are you that give me the child? O blessed lady, you appear to me as a goddess roaming (over the earth) at pleasure."
The Rakshasi said:
O king of kings, be blessed, I am a Rakshasas woman, called Jara. I am capable of going everywhere at will. Worshipped by all, I live in your house in joy.
I am a Rakshasi who always wander from house to house of men. I was formerly created by the self-create (Brahma) and was named Grihadevi (household goddess).
I was endued with celestials beauty and I was placed (in the world) for the destruction of the Danavas. He, who with devotion paints on the walls (of his house) and likeness of myself who am young and who have children, must have prosperity in his house. He, who does not do it, must meet with decay and destruction. O lord, a likeness of myself surrounded by many children, is painted on the walls of your house. Placed their, I am daily worshipped with scents, flowers, incense, edibles and various objects of enjoyments.
Therefore, O virtuous man, I always think of doing some good to you. It happened that I chanced to see the fragments of the body of you son.
On my accidentally uniting them, a boy was born. O great king, it has so happened only out of your good fortune. I have been mere an instrument (in reviving the child).
I can swallow (even) the mountain of Meru, what I speak of your child. I am gratified with the worship that I receive in your house; therefore the child is returned to you.
Krishna said:
O king having said this, she disappeared there and then. Obtaining the child the king then entered his own house.
The king then caused all the rites and ceremonies of infancy to be performed on the child; he ordered a festival to be observed in Magadha (by his subjects) in honour of the Rakshasas woman.
The father (the king) who was equal to the Grandsire, then bestowed a name on that child. As the (fragments of the body of the child) was united by Jara, he was named Jarasandha.
The greatly powerful son of the Magadha king begin to grow up in bulk and in strength, like a fire into which libations of Ghee have been poured. He delighted the heart of his father and mother, increasing day by day like the moon in the white-fortnight.
Krishna said:
Sometime after, the great ascetic the illustrious Chandakaushika came again to the kingdom of Magadha
Being overjoyed at the arrival of the Rishi, Brihadratha with his ministers, priest, his son and wives went out to receive him.
O descendant of Bharata, worshipping the Rishi with water to wash his feet and with Arghya, the king offered him his on with the whole of his kingdom.
O king, the illustrious Rishi accepted the worship of the king and thus spoke to the king of Magadha with a delightful heart.
"O king, everything is known to me thought my spiritual sight. O king of kings, hear what this your son will be.
(Hear also) what will be his beauty, excellence, strength and courage. There is not the least doubt that your this son will grow in prosperity and will obtain them, endued as he is with great prowess. No king will be able to equal your greatly powerful son in prowess,
As other birds, can never equal the speed of Vainata’s son (Garuda). All those that will stand in his way will meet with certain destruction.
O king, as the river can make no impression on the mountain, so the weapons hurled upon him even by the celestials will not be able to make any impression on him.
He will blaze forth above the heads of all that wear crowns on their heads. Like the sun he will rob all other kings of their splendour.
The kings who are rich in their armies and troops will meet with destruction at the hand of your son like insects in the fire.
He will seize the growing prosperity of all the kings, as the ocean receives the rivers swollen with the waters of the rainy season.
As the wide earth bears all kinds of produce and supports those that are both good and bad, your this greatly powerful son will support all the people of the four orders.
All the kings will remain obedient to him, as all embodied beings remain obedient to the wind, which is as dear to beings as the self.
This Magadha prince, this mightiest of all mighty men in the world, will see with his physical eyes the god of gods, Rudra, the slayer of Tripura, Hara."
Having said this, the Rishi, thinking of his own business, dismissed that layer of foes, the king Brihadratha.
The Magadha king then re-entered his capital; and summoning all his, friends and relatives, he installed Jarasandha on the throne.
The king Brihadratha became greatly disgusted with all worldly pleasures. After the installation of Jarasandha, the king Brihadratha followed by his two waives went into a forest to lead the life of an ascetic.
O king, after his father and mother had retired into the forest, Jarasandha brought numerous kings under his sway by his velour.
Vaishampayana said:
Having lived for a long time in the forest and practiced asceticism, (the king) Brihadratha ascended to heaven with his wives.
As told by Kaushika, the king Jarasandha received the boons and ruled the kingdom after obtaining the (sovereignty of the) whole world.
Sometime after, when the king Kansa was killed by Vasudeva (Krishna), an enmity arose between him and Krishna.
O descendant of Bharata, the greatly powerful king of Magadha whirled a club ninety nine times and he hurled it towards Mathura from Girivraja (his capital).
Krishna of wonderful deeds was then living in Mathura. That excellent club fell at a distance of ninety-nine Yojanas.
Seeing well all the circumstances the citizens (of Mathura) all went to Krishna and told him all about the fall of the club. The place where the club fell was near Mathura, and it was known by the name of Gadavasana.
He (Jarasandha) had two supporters named Hansa and Dimbhaka, both incapable of being killed by any weapons, both were learned in the science of politics and morality, and both were in counsel foremost of all intelligent men.
I have already told you before every thing about these two greatly powerful heroes. My opinion is that these two heroes and Jarasandha were more than a match for the three worlds.
O hero, O great king, it was for this reason that the powerful Akrura, Andhaka and Vrishni tribes, acting from policy, did not fight with him (Jarasandha).
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