The Mahabharata, of ,Krishna-Dwaipayana Vyasa ,BOOK 2 ,SABHA PARVA ,SECTION XVI

  The Mahabharata, of ,Krishna-Dwaipayana Vyasa ,BOOK 2 ,SABHA PARVA ,

SECTION XVI

"Yudhishthira said,--'Desirous of the imperial dignity but acting from

selfish motives and relying upon courage alone, how, O Krishna, can I

despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my

eyes, and thee, O Janardana as my mind. How shall I live, deprived of my

eyes and mind. Yama himself cannot vanquish in battle the mighty host of

Jarasandha that is endued, besides, with terrible valour. What valour can

ye exhibit against it. This affair that promises to terminate otherwise

may lead to great mischief. It is my opinion, therefore, that the

proposed task should not be undertaken. Listen, O Krishna, to what I for

one think. O Janardana, desisting from this act seemeth to me to be

beneficial. My heart to-day is afflicted. The Rajasuya appeareth to me

difficult of accomplishment.'"

"Vaisampayana said,--"Arjuna who had obtained that excellent of bows and

that couple of inexhaustible quivers, and that car with that banner, as

also that assembly room, now addressed Yudhishthira and said,--'I have

obtained, O king, a bow and weapons and arrows and energy and allies and

dominions and fame and strength. Those are always difficult of

acquisition, however much they may be desired. Learned men of repute

always praise in good society nobleness of descent. But nothing is equal

to might. Indeed, O monarch, there is nothing I like more than prowess.

Born in a race noted for its valour, one that is without valour is

scarcely worthy of regard. One, however, possessed of valour, that is

born in a race not noted for it, is much superior to the former. He, O

king, is a Kshatriya in every thing who increaseth his fame and

possessions by the subjugation of his enemies. And he that is possessed

of valour, though destitute of all (other) merits, will vanquish his

foes. One, however, that is destitute of valour, though possessed of

every (other) merit, can scarcely accomplish anything. Every merit exists

by the side of valour in an incipient state. Concentration of attention,

exertion and destiny exist as the three causes of victory. One, however,

that is possessed of valour doth not yet deserve success if he acts

carelessly. It is for this that an enemy endued with strength sometimes

suffers death at the hands of his foes. As meanness overtakes the weak,

so folly sometimes overtakes the strong. A king, therefore, that is

desirous of victory, should avoid both these causes of destruction. If,

for the purpose of our sacrifice, we endeavour to slay Jarasandha and

rescue the kings kept by him for a cruel purpose, there is no higher act

which we could employ ourselves in. If, however, we do not undertake the

task, the world will always think us incompetent. We have certainly the

competence, O king! Why should you, therefore, regard us as incompetent?

Those that have become Munis desirous of achieving tranquillity of souls,

obtain yellow robes with ease. So if we vanquish the foe, the imperial

dignity will easily be ours. We shall, therefore fight the foe."

SECTION XVII

"Vasudeva said,--'Arjuna hath indicated what the inclination should be of

one that is born in the Bharata race, especially of one who is the son of

Kunti. We know not when death will overtake us, in the night or in the

day. Nor have we ever heard that immortality hath been achieved by

desisting from fight. This, therefore, is the duty of men, viz., to

attack all enemies in accordance with the principles laid down in the

ordinance. This always gives satisfaction to the heart. Aided by good

policy, if not frustrated by Destiny, an undertaking becomes crowned with

success. If both parties aided by such means encounter each other, one

must obtain ascendency over the other, for both cannot win or lose. A

battle however, if directed by bad policy which again is destitute of the

well-known arts, ends in defeat or destruction. If, again, both parties

are equally circumstanced, the result becomes doubtful. Both, however,

cannot win. When such is the case, why should we not, aided by good

policy, directly approach the foe; and destroy him, like the current of

the river uprooting a tree? If, disguising our own faults, we attack the

enemy taking advantage of his loopholes, why should we not succeed?

Indeed, the policy of intelligent men, is that one should not fight

openly with foes that are exceedingly powerful and are at the head of

their well-arrayed forces. This too is my opinion. If, however, we

accomplish our purpose secretly entering the abode of our foe and

attacking his person, we shall never earn obloquy. That bull among

men--Jarasandha--alone enjoyeth unfaded glory, like unto him who is the

self in the heart of every created being. But I see his destruction

before me. Desirous of protecting our relatives we will either slay him

in battle or shall ascend to heaven being ourselves slain in the end by

him.'

Yudhishthira said--"O Krishna, who is this Jarasandha? What is his energy

and what is his prowess, that having touched thee he hath not been burnt

like an insect at the touch of fire?"

Krishna said,--'Hear, O monarch, who Jarasandha is; what his energy; and

what is his prowess; and why also he hath been spared by us, Even though

he hath repeatedly offended us. There was a mighty king of the name of

Vrihadratha, the lord of the Magadhas. Proud in battle, he had three

Akshauhinis of troops. Handsome and endued with energy, possessed of

affluence and prowess beyond measure, and always bearing on his person

marks indicating installation at sacrifices. He was like a second Indra.

In glory he was like unto Suryya, in forgiveness like unto the Earth, in

wrath like unto the destroyer Yama and in wealth like unto Vaisravana.

And O thou foremost of the Bharata race, the whole earth was covered by

his qualities that descended upon him from a long line of ancestors, like

the rays emerging from the sun. And, O bull of the Bharata race, endued

with great energy that monarch married two twin daughters of the king of

Kasi, both endued with the wealth of beauty. And that bull among men made

an engagement in secret with his wives that he would love them equally

and would never show a preference for either. And the lord of the earth

in the company of his two dearly loved wives, both of whom suited him

well, passed his days in joy like a mighty elephant in the company of two

cow-elephants, or like the ocean in his personified form between Ganga

and Yamuna (also in their personified forms). The monarch's youth

however, passed away in the enjoyment of his possessions, without any son

being born unto him to perpetuate his line. The best of monarch failed to

obtain a son to perpetuate his race, even by means of various auspicious

rites, and homas, and sacrifices performed with the desire for having an

offspring. One day the king heard that the high-souled Chanda-kausika,

the son of Kakshivat of the illustrious Gautama race, having desisted

from ascetic penances had come in course of his wanderings to his capital

and had taken his seat under the shade of a mango tree. The king went

unto that Muni accompanied by his two wives, and worshipping him with

jewels and valuable presents gratified him highly. That best of Rishis

truthful in speech and firmly attached to truth, then told the king,--O

king of kings, I have been pleased with thee. O thou of excellent vows,

solicit thou a boon. King Vrihadratha then, with his wives, bending low

unto that Rishi, spoke these words choked with tears in consequence of

his despair of obtaining a child.--'O holy one forsaking my kingdom I am

about to go into the woods to practise ascetic penances. I am very

unfortunate for I have no son. What shall I do, therefore, with my

kingdom or with a boon?'

Krishna continued,--"Hearing these words (of the king), the Muni

controlling his outer senses entered into meditation, sitting in the

shade of that very mango tree where he was. And there fell upon the lap

of the seated Muni a mango that was juicy and untouched by the beak of a

parrot or any other bird. That best of Munis, taking up the fruit and

mentally pronouncing certain mantras over it, gave it unto the king as

the means of his obtaining an incomparable offspring. And the great Muni,

possessed also of extraordinary wisdom, addressing the monarch,

said,--"Return, O king, thy wish is fulfilled. Desist, O king, from going

(into the woods)".--Hearing these words of the Muni and worshipping his

feet, the monarch possessed of great wisdom, returned to his own abode.

And recollecting his former promise (unto them) the king gave, O bull of

the Bharata race, unto his two wives that one fruit. His beautiful

queens, dividing that single fruit into two parts, ate it up. In

consequence of the certainty of the realisation of the Muni's words and

his truthfulness, both of them conceived, as an effect of their having

eaten that fruit. And the king beholding them in that state became filled

with great joy. Then, O wise monarch, some time after, when the time

came, each of the queens brought forth a fragmentary body. And each

fragment had one eye, one arm, one leg, half a stomach, half a face, and

half an anus. Beholding the fragmentary bodies, both the mothers trembled

much. The helpless sisters then anxiously consulted each other, and

sorrowfully abandoned those fragments endued with life. The two midwives

(that waited upon the queens) then carefully wrapping up the still-born

(?) fragments went out of the inner apartments (of the palace) by the

back door and throwing away the bodies, returned in haste. A little while

after, O tiger among men, a Rakshasa woman of the name of Jara living

upon flesh and blood, took up the fragments that lay on a crossing. And

impelled by force of fate, the female cannibal united the fragments for

facility of carrying them away. And, O bull among men, as soon as the

fragments were united they formed a sturdy child of one body (endued with

life). Then, O king, the female cannibal, with eyes expanded in wonder,

found herself unable to carry away that child having a body as hard and

strong as the thunder-bolt. That infant then closing his fists red as

copper and inserting them into its mouth, began to roar terribly as

rain-charged clouds. Alarmed at the sound, the inmates of the palace, O

tiger among men, suddenly came out with the king, O slayer of all foes.

The helpless and disappointed and sad queens also, with breasts full of

milk, also came out suddenly to recover their child. The female cannibal

beholding the queens in that condition and the king too so desirous of an

offspring, and the child was possessed of such strength thought within

herself--I live within dominions of the king who is so desirous of an

offspring. It behoveth not me, therefore, to kill the infant child of

such an illustrious and virtuous monarch. The Rakshasa woman then,

holding the child in her arms like the clouds enveloping the sun, and

assuming a human form, told the king these words,--O Vrihadratha, this is

thy child. Given to thee by me, O, take it. It hath been born of both thy

wives by virtue of the command of the great Brahmana. Cast away by the

midwives, it hath been protected by me!

"Krishna continued,--O thou foremost of the Bharata race, the handsome

daughters of the king of Kasi, having obtained the child, soon drenched

it with their lacteal streams. The king ascertaining everything, was

filled with joy, and addressing that female cannibal disguised as a human

being possessing the complexion of gold, asked,--O thou of the complexion

of the filament of the lotus, who art thou that givest me this child? O

auspicious one, thou seemest to me as a goddess roaming at thy pleasure!"

SECTION XVIII

"Krishna continued,--'hearing these words of the king, the Rakshasa woman

answered--Blessed be thou, O king of kings. Capable of assuming any form

at will. I am a Rakshasa woman called Jara. I am living, O king, happily

in thy house, worshipped by all. Every day I wander from house to house

of men. Indeed, I was created of old by the Self-create and was named

Grihadevi (the household goddess)'. Of celestial beauty I was placed (in

the world) for the destruction of the Danavas. He that with devotion

painteth on the walls (of his house) a likeness of myself endued with

youth and in the midst of children, must have prosperity in his abode;

otherwise a household must sustain decay and destruction. O lord, painted

on the walls of thy house is a likeness of myself surrounded by numerous

children. Stationed there I am daily worshipped with scents and flowers,

with incense and edibles and various objects of enjoyment. Thus

worshipped in thy house, I daily think of doing thee some good in return.

It chanced, O virtuous king, that I beheld the fragmentary bodies of thy

son. When these happened to be united by me, a living child was formed of

them. O great king, it hath been so owing to thy good fortune alone. I

have been only the instrument, I am capable of swallowing the mountain of

Meru itself, what shall I say of the child? I have, however, been

gratified with thee in consequence of the worship I receive in thy house.

It is, therefore, O king, that I have bestowed this child on thee.

"Krishna continued,--Having spoken these words, O king, Jara disappeared

there and then. The king having obtained the child then entered the

palace. And the king then caused all the rites of infancy to be performed

on that child, and ordered a festival to be observed by his people in

Honour of that Rakshasa woman. And the monarch equal unto Brahma himself

then bestowed a name on his child. And he said that because the child had

been united by Jara, he should be called (Jarasandha i.e., united by

Jara). And the son of the king of Magadha endued with great energy, began

to grow up in bulk and strength like a fire into which hath been poured

libation of clarified butter. And increasing day by day like the moon in

the bright fortnight, the child began to enhance the joy of his parents.'"

SECTION XIX

"Krishna said,--some time after this, the great ascetic, the exalted

Chandakausika, again came into the country of the Magadhas. Filled with

joy at the advent of the Rishi, king Vrihadratha, accompanied by his

ministers and priest and wives and son, went out to receive him. And, O

Bharata, worshipping the Rishi with water to wash his feet and face, and

with the offerings of Arghya the king then offered his whole kingdom

along with his son for the acceptance of the Rishi. The adorable Rishi

accepting that worship offered by the king, addressing the ruler of

Magadha, O monarch, said with well-pleased heart,--O king, I knew all

this by spiritual insight. But hear, O king of kings, what this son of

thine will be in future, as also what his beauty, excellence, strength,

and valour will be. Without doubt this son of thine, growing in

prosperity and endued with prowess, will obtain all these. Like other

birds that can never imitate the speed of Vinata's son (Garuda), the

other monarchs of the earth will not be able to equal in energy this thy

son, who will be endued with great valour. And all those that will stand

in his way will certainly be destroyed. Like the force of the current

that can never make the slightest impression upon the rocky breast of a

mountain, weapons hurled at him even by the celestials will fail to

produce the least pain in him. He will blaze forth above the heads of all

that wear crowns on their brows. Like the sun that dims the lustre of all

luminous bodies, this son of thine will rob all monarchs of their

splendour. Even kings that are powerful and own large armies and

numberless vehicles and animals, upon approaching this son of thine, will

all perish as insects upon fire. This child will seize the growing

prosperity of all kings like the ocean receiving the rivers swollen with

the water of the rainy season. Like the huge earth that bears all kinds

of produce, supporting things that are both good and evil, this child

endued with great strength will support all the four orders of men. And

all the kings of the earth will live in obedience to the commands of this

child just as every creature endued with body live in dependence upon

Vayu that is dear as self unto beings. This prince of Magadha--the

mightiest of all men in the world--will behold with his physical eyes the

god of gods called Rudra or Hara, the slayer of Tripura. O thou slayer of

all foes, saying this, the Rishi, thinking of his own business, dismissed

king Vrihadratha. The lord of the Magadhas then, re-entering his capital,

and calling together his friends and relations, installed Jarasandha, on

the throne. King Vrihadratha then came to feel a great distaste for

worldly pleasures. And after the installation of Jarasandha king

Vrihadratha followed by his two wives became an inmate of an ascetic

asylum in the woods. And, O king, after his father and mothers had

retired into the woods, Jarasandha by his valour brought numerous kings

under his sway.'"

"Vaisampayana continued,--'King Vrihadratha, having lived for some time

in the woods and practised ascetic penances, ascended to heaven at last

with his wives. King Jarasandha, also, as uttered by Kausika, having

received those numerous boons ruled his kingdom like a father. Some time

after when king Kansa was slain by Vasudeva, an enmity arose between him

and Krishna. Then, O Bharata, the mighty king of Magadha from his city of

Girivraja, whirling a mace ninety-nine times, hurled it towards Mathura.

At that time Krishna of wonderful deeds was residing at Mathura. The

handsome mace hurled by Jarasandha fell near Mathura at a distance of

ninety-nine yojanas from Gririvraja The citizens beholding the

circumstance well, went unto Krishna and informed him of the fall of the

mace. The place where the mace fell is adjacent to Mathura and is called

Gadavasan. Jarasandha had two supporters called Hansa and Dimvaka, both

of whom were incapable of being slain by weapons. Well-conversant with

the science of politics and morality, in counsel they were the foremost

of all intelligent men. I have already told thee everything about that

mighty pair. They two and Jarasandha, I believe, are more than a match

for three worlds. O brave king, it was for this reason that the powerful

Kukkura, Andhaka and Vrishni tribes, acting from motives of policy, did

not deem it proper to fight with him.'"

SECTION XX

(Jarasandhta-badha Parva)

"Krishna said,--both Hansa and Dimvaka have fallen; Kansa also with all

his followers has been slain. The time hath, therefore come for the

destruction of Jarasandha. He is incapable of being vanquished in battle

even by all the celestials and the Asuras (fighting together). We think,

however, that he should be vanquished in a personal struggle with bare

arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and

therefore, as prelude to performing the Rajasuya, we will certainly

achieve the destruction of the ruler of Magadha. When we three approach

that monarch in secret, and he will, without doubt, be engaged in an

encounter with one of us. From fear of disgrace, from covetousness, and

from pride of strength he will certainly summon Bhima to the encounter.

Like death himself that slays a person however swollen with pride, the

long-armed and mighty Bhimasena will effect the destruction of the king.

If thou knowest my heart, if thou hast any faith in me, then make over to

me, as a pledge, Bhima and Arjuna without loss of time!"

"Vaisampayana continued,--Thus addressed by the exalted one,

Yudhishthira, beholding both Bhima and Arjuna standing with cheerful

faces, replied, saying--'O Achyuta, O Achyuta, thou slayer of all

enemies, say not so. Thou art the lord of the Pandavas! We are dependent

on thee. What thou sayest, O Govinda, is consistent with wise counsels.

Thou never leadest those upon whom Prosperity hath turned her back. I who

stay under thy command regard that Jarasandha is already slain, that the

monarchs confined by him have already been set free, that the Rajasuya

hath already been accomplished by me. O lord of the universe, O thou best

of persons, watchfully act thou so that this task may be accomplished.

Without ye then I dare not live, like a sorrowful man afflicted with

disease, and bereft of the three attributes of morality, pleasure and

wealth. Partha cannot live without Sauri (Krishna), nor can Sauri live

without Partha. Nor is there anything in the world that is unconquerable

by these two, viz., Krishna and Arjuna. This handsome Bhima also is the

foremost of all persons endued with might. Of great renown, what can he

not achieve when with ye two? Troops, when properly led, always do

excellent service. A force without a leader hath been called inert by the

wise. Forces, therefore, should always be led by experienced commanders.

Into places that are low, the wise always conduct the water. Even

fishermen cause the water (of tank) to run out through holes.

(Experienced leaders always lead their forces noting the loopholes and

assailable points of the foe). We shall, therefore, strive to accomplish

our purpose following the leadership of Govinda conversant with the

science of politics, that personage whose fame hath spread all over the

world. For the successful accomplishment of one's purposes one should

ever place Krishna in the van, that foremost of personages whose strength

consists in wisdom and policy and who possesseth a knowledge of both

method and means. For the accomplishment of one's purpose let, therefore,

Arjuna, the son of Pritha, follow Krishna the foremost of the Yadavas and

let Bhima follow Arjuna. Policy and good fortune and might will (then)

bring about success in a matter requiring valour.' Vaisampayana

said,--'Thus addressed by Yudhishthira, the trio Krishna, Arjuna and

Bhima, all possessed of great energy, set out for Magadha attired in the

garb of Snataka Brahmanas of resplendent bodies, and blessed by the

agreeable speeches of friends and relatives. Possessed of superior energy

and of bodies already like the Sun, the Moon, and the Fire, inflamed with

wrath at the sad lot of their relative kings, those bodies of theirs

became much more blazing. And the people, beholding Krishna and Arjuna,

both of whom had never before been vanquished in battle, with Bhima in

the van, all ready to achieve the same task, regarded Jarasandha as

already slain. For the illustrious pair (Krishna and Arjuna) were masters

that directed every operation (in the universe), as also all acts

relating to the morality, wealth, and pleasure of every being. Having set

out from the country of the Kurus, they passed through Kuru-jangala and

arrived at the charming lake of lotuses. Passing over the hills of

Kalakuta, they then went on crossing the Gandaki, the Sadanira

(Karatoya), and the Sarkaravarta and the other rivers taking their rise

in the same mountains. They then crossed the delightful Sarayu and saw

the country of Eastern Kosala. Passing over that country they went to

Mithila and then crossing the Mala and Charamanwati, the three heroes

crossed the Ganges and the Sone and went on towards the east. At last

those heroes of unfaded glory arrived at Magadha in the heart of (the

country of) Kushamva. Reaching then the hills of Goratha, they saw the

city of Magadha that was always filled with kine and wealth and water and

rendered handsome with the innumerable trees standing there.'"