Mahabharata Vol. 2 (Penguin Translated Texts) (15 page)

‘“With his relatives and kin, the ruler of Magadha returned to his city and instated Jarasandha. King Brihadratha became detached
from worldly pleasures. After instating Jarasandha, King Brihadratha, followed by his two wives, then left for the forest to lead a life of austerities. O descendant of the Bharata lineage! After his father and two mothers had retired to the forest for austerities, Jarasandha subjugated the kings with his own valour. After a long time of austerities in the forest, King Brihadratha and his wives attained heaven by virtue of their austerities. He had Hamsa and Dibhaka, incapable of being killed with any weapons. They were best among the intelligent in their counsel and skilled in the art of war. I have already told you about these mighty ones earlier. My view is that these three were more than a match for the three worlds. O valorous one! O great king! Such is the one whom the powerful Kukuras, Andhakas and Vrishnis
⁶⁴
ignored, because that was the right policy.”’

This section has 195 shlokas and five chapters.

Chapter 243(18): 30 shlokas
Chapter 244(19): 50 shlokas
Chapter 245(20): 34 shlokas
Chapter 246(21): 23 shlokas
Chapter 247(22): 58 shlokas

The word
vadha
is the act of killing. This section is therefore about the killing of Jarasandha.

‘Vasudeva said, “Hamsa and Dibhaka have fallen. Kamsa and his advisers have been killed. The time has therefore arrived for Jarasandha’s killing. He is incapable of being defeated in battle by all the gods and the demons. But we understand he is capable of being vanquished in a battle of breath.
¹
Policy exists in me. Power
exists in Bhima. Valour exists in Arjuna. O king! We will overcome him like three fires. If that lord of men is confronted by the three of us alone, there is no doubt that he will engage one of us in a duel. Out of contempt for the worlds and his pride in himself, he will certainly challenge Bhimasena to a duel. The mighty-armed and immensely strong Bhimasena is his match, like death is of the worlds that confront their destruction. If your heart knows and if you have confidence in me, then, without losing any more time, entrust Bhimasena and Arjuna to me.”’

Vaishampayana said, ‘Having been thus addressed by that illustrious one and on seeing Bhima and Partha
²
standing there with smiles on their faces, Yudhishthira replied, “O Achyuta! O Achyuta! Do not speak to me in that fashion. You are the lord of the Pandavas. We seek refuge with you. O Govinda! Everything that you have said is right. You never lead those whom Lakshmi has forsaken. As I follow your instruction, Jarasandha is dead. The kings have been set free. I have achieved the rajasuya. O supreme among men! You are the one who acts fast. Act so that I can accomplish this task for the world. Like a miserable and diseased man and like one without dharma, kama and artha, I have no incentive to live without the three of you. There is no Partha
³
without Shouri
⁴
and there is no Shouri without Pandava.
⁵
It is my view that there is nothing in the world that cannot be conquered by the two Krishnas.
⁶
This handsome Vrikodara is supreme among all strong ones. What can this immensely famous and valorous one not accomplish when he is with the two of you? When led properly, forces perform supreme deeds. The learned say that forces without skilled leadership are blind and benumbed. The wise always conduct water to places that are low. Those who are wise always lead their forces to places where there are holes.
⁷
For accomplishing our task, we will therefore seek refuge with Govinda, who is a man famous in the worlds and is knowledgeable about policy. Krishna’s strength comes from his wisdom and he knows the method and the means. If one wishes to accomplish one’s objectives, one should place him at the forefront. For the accomplishment of our objective, let Partha Arjuna follow Krishna, the best of the Yadavas, and let Bhima follow Dhananjaya. Policy, victory and strength will find success in valour.” Having been thus addressed, the three brothers,
⁸
Varshneya and the two Pandavas, left for Magadha.

‘They were radiant in the attire of brahmanas who had completed their studies.
⁹
Their well-wishers bade them farewell with affectionate words. Their bodies were like the sun, the moon and the fire. Inflamed with anger at the oppression of their relatives, their bodies were then terrible to behold. On seeing the two Krishnas, invincible in battle, united in the same purpose and with Bhima at their forefront, it was thought that Jarasandha was already dead. The two great-souled ones were the lords of all deeds, everything that drove the deeds of dharma, artha and kama. Having left the land of the Kurus, and traversing the middle of Kurujangala,
¹⁰
they reached the beautiful Padmasara
¹¹
and traversed Kalakuta.
¹²
They then crossed Gandaki and Shona and Sadanira.
¹³
All these rivers arise from that same mountain. After crossing the beautiful Sarayu, they saw the eastern Koshala kingdom.
¹⁴
Passing through it, they went to Mithila, crossing
the rivers Mala and Charmanvati.
¹⁵
Crossing the Ganga and the Shona, all the three headed eastwards and arrived at the indestructibe region of Magadha, covered with
kurava
trees.
¹⁶
Ascending Mount Goratha, they saw the city of Magadha,
¹⁷
always resplendent with cattle, overflowing with water and full of beautiful groves.’

‘Vasudeva said, “O Partha! This is the great and beautiful city of Magadha. It is rich in cattle and is always full of water. It is prosperous and has no disease and has many splendid mansions. O
tata
!
¹⁸
There are five large mountains, the extensive Vaihara, Varaha, Vrishabha, Rishigiri and the beautiful Chaitya.
¹⁹
These five giant mountain peaks are covered with trees with cool shade and though separate, seem to collectively protect Girivraja. They seem to be concealed in a forest of fragrant and beautiful
lodhra
trees,
²⁰
beloved by lovers, and with the tips of their branches covered with blossoms. It was here that the great-souled sage Goutama, rigid in his vows, begot on Ushinara’s shudra daughter, sons like Kakshivana. Because he lived here in this place and because the kings here showed him homage, Goutama loved the Magadha lineage. O Arjuna! It was
here that, once upon a time, Anga, Vanga and other greatly powerful kings came to Goutama’s abode and found happiness. O Partha! Behold the beautiful array of
priyala
s
²¹
and the charming lodhras, growing near Goutama’s abode. Arbuda and Shakravapi, serpents who scorched their enemies, lived here. This was the abode of Svastika and the supreme serpent Mani. Because of Mani, Magadha is never avoided by clouds.
²²
Koushika and Goutama have indeed extended their favours here. Jarasandha imagines that the success of his objectives will continue. But we are about to attack him and today, his pride will be struck down.”’

Vaishampayana said, ‘After these words, all the brothers, Varshneya and the two Pandavas, with immense vigour, started for the city of Magadha and neared the impregnable Girivraja. The city was full of cheerful and healthy citizens, with large numbers of the four varnas and enlivened with festivities. They avoided the giant mountain that was the gate of the city, a place where Brihadratha’s descendants and the citizens used to worship. That is the place where Brihadratha killed the bean-eating Rishabha.
²³
Having killed the bean-eater, he had three kettledrums made and stretching the hide over them, had these placed in his city.
²⁴
There, divine blossoms showered when the kettledrums were sounded. They rushed to the end where Chaitya
²⁵
was, beloved by inhabitants of Magadha. In their desire to kill Jarasandha, it was like placing their feet on his head.
²⁶
The peak was fixed, immensely large and ancient. It was always worshipped with
flowers and garlands and was firmly established. With their large and mighty arms, the heroes broke it down.
²⁷
They then saw the city of Magadha and entered it.

‘At that time, the priests were showing homage to King Jarasandha. While he was seated on an elephant, they carried the sacred fire around him. O descendant of the Bharata lineage! The three of them entered, ready to do battle with Jarasandha, dressed as devoted snatakas, and with no weapons other than their bare arms. They saw the supremely prosperous shops, stocked with food and garlands, swollen with objects of every quality and with every object that satisfies desire. Having witnessed the prosperity along the streets, those supreme of men, Krishna, Bhima and Dhananjaya, proceeded along the royal road and those immensely powerful ones forcibly grabbed garlands from a garland-maker. Then, attired in many-coloured garments, adorned with garlands and beautiful earrings, they entered the palace of the wise Jarasandha, like lions from the Himalayas looking at a pen full of cattle. O great king! The arms of those mighty-armed warriors were smeared with sandal and aloe paste. They shone in radiance, like pillars made of rock. On seeing them, as large as elephants, with shoulders and chests as tall and broad as shala trees, the inhabitants of Magadha were astounded. Those bulls among men, immensely strong, passed through three rooms that were full of people and proudly arrived before the king.

‘Jarasandha arose and greeted them and showed them homage with water to wash the feet, gifts due to a guest and a mixture with honey,
²⁸
as is prescribed. Having shown these courtesies, the lordly king welcomed them. O king! This was because this was the vow, famous on earth, which he followed. Whenever he learned that snataka brahmanas had arrived, even if it was the middle of the night, the king who was a conqueror arose to greet them. On seeing their strange attire, Jarasandha, supreme among kings, approached them and was
astonished. O supreme among the Bharata lineage! As soon as those bulls among men and slayers of enemies saw Jarasandha, they spoke thus. “O king! May there be health and welfare for you in everything.” O tiger among kings! Having said this, they stood there, looking at the king and at each other. O Indra among kings! Jarasandha then told the Pandavas and the Yadava, who were disguised as brahmanas, “Please be seated.” Blazing in radiance like fires at a sacrifice, those three bulls among men then took their seats.

‘O descendant of the Kuru lineage! Then King Jarasandha, always devoted to the truth, spoke to them in a tone of disapproval, because of the way they were dressed, “This much is known to me. Nowhere on earth, nowhere in the world of men, do brahmanas who observe the snataka vow ever outwardly adorn themselves with garlands or fragrant paste. Who are you, thus adorned in flowers, though your arms bear the marks of wielding bowstrings? You seem to be brahmanas, but you bear the proud signs of kshatriyas. You are dressed in colourful attire and you outwardly sport garlands and fragrant paste. Tell me who you truly are, truth is the ornament of kings. Why did you break down the Chaitya mountain and enter my abode by means other than through the proper gate? Are you so fearless as to insult the king? This act does not mesh with your purported character. So tell me what your intention is. The brahmana’s valour is particularly in his speech. You have arrived before me in this inappropriate way and you decline to accept the homage I offer you in courtesy. Why have you come to me?” At these words, the great-souled Krishna, skilled in the use of words, replied in words that were both serene and grave. “O king! Know that brahmanas, kshatriyas and vaishyas all possess the right to observe snataka vows. There are rules that are general and those that are specific. A kshatriya who observes specific rules always obtains great prosperity. Good fortune is certain for those who adorn themselves with flowers and we have therefore worn them. A kshatriya’s valour is in his arms, his valour is not in the power of speech. O son of Brihadratha! It has thus been said that his speech is never bold. O king! Brahma has placed his own energy in the arms of kshatriyas. If you wish to witness it, there is no doubt that you will witness it today. The wise always enter the house of a
well-wisher through a gate, but use that which is not a gate for the house of an enemy. That is the reason we have avoided your gate. Know that whenever we enter the house of an enemy to accomplish an objective, we never accept his homage. That is our eternal vow.”’

‘Jarasandha said, “I do not recall that I have ever exhibited any enmity towards you. After reflection, I cannot see any evil act I have done towards you. O brahmanas! If I have never done an evil act and am innocent, why do you regard me as an enemy? Tell me honestly, because that is the principle followed by the truthful. There is no doubt that if injury is done to an innocent man, there is a violation of dharma and one’s mind suffers, even if one is a kshatriya. A man may be knowledgeable in the ways of dharma and may be great in the rigid observance of vows, but if he acts perversely and wickedly, he hurts his own welfare. You know that in the three worlds, I am supreme among righteous ones in the practice of the dharma of kshatriyas. I never hurt my subjects. Therefore, you speak in delusion.”

‘Vasudeva replied, “O great king! There is someone from a lineage who has to undertake the tasks that lineage requires. The three of us have acted against you at his request. O king! The kshatriyas who live in this world have been abducted by you. Having committed this cruel act, how can you think of yourself as innocent? O supreme among kings! How can a king do violence to honest kings? Having oppressed the kings, you wish to sacrifice them to Rudra. O Brihadratha’s son! This act of yours may touch us too. We follow dharma and are capable of protecting dharma. Human sacrifices have never been seen. Why do you wish to sacrifice humans to the god Shankara? You are of the same varna. Yet, you are treating those of the same varna as animals. O Jarasandha! Is there any other mind that is as perverted as yours? We help all those who are distressed. For the protection of our kin, we have come here to counter you, the one who is acting so
as to destroy our kin. O king! If you think that there is no man among the kshatriyas of this world who can do this, your mind is greatly deluded. O king! Which kshatriya who knows the nature of his own noble birth will not wish to attain unparalleled heaven by falling in the field of battle? O ruler of Magadha! With their minds on heaven, know that kshatriyas of the world are consecrated in the sacrifice of battles and worship them. O king! Victory is the womb of heaven. Great fame is the womb of heaven. Austerities are the womb of heaven and so is the straight route of battle. These are the qualities of the ever-victorious Indra. It is by being focussed on this that Shatakratu defeated the demons and is the protector of the world. What can be a better road to heaven than a battle with someone like you, since you are proud of the strength of your extensive Magadha army? O king! Do not deprecate others. Valour exists in every man. O lord of men! You are superior only if you don’t know of valour equal to yours and as long as glory equal to yours is not known. O king! Listen to me when I say we are capable of equalling it. O Magadha! Conquer your ego and pride when you are in the presence of your equals. Do not go to Yama’s abode with your sons, your ministers and your armies. Dambhodbhava, Kartyavirya, Uttara and Brihadratha—these kings and their forces were destroyed here, because they ignored their superiors. We who wish to liberate the captive kings are not self-proclaimed brahmanas. I am Shouri Hrishikesha
²⁹
and these two brave men are the two Pandavas. O king! O Magadha! Stand firm. We are challenging you. Either liberate all the kings or go to Yama’s abode.”