FolioCorpusŚrīmad-Bhāgavatam

10.72 · The Slaying of the Demon Jarāsandha

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Book Bhagavata Canto 10 · B.A.B.Y
D Demons Devotees And Divinity SB 10.71–10.90 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Krishna visited Indraprastha and orchestrated Jarasandha’s demise. He thus assisted the Pandavas to complete the Rajasuya sacrifice, and killed Sisupala in the process. After returning to Dwaraka, a variety of demons attempted to attack Krishna and Balarama, all of whom were entirely unsuccessful. Sukadeva Goswami then described Krishna’s loving dealings with Sudama, the Vrindavana residents, Srutadeva and Bahulasva. In the concluding chapters of Canto Ten, a selection of incidents and dialogues further confirm Krishna’s divinity as the Supreme Personality of Godhead. [ 34 ]

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D – Demons, Devotees and Divinity (71-90)

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Krishna visited Indraprastha and orchestrated Jarasandha’s demise. He thus assisted the Pandavas to complete the Rajasuya sacrifice, and killed Sisupala in the process. After returning to Dwaraka, a variety of demons attempted to attack Krishna and Balarama, all of whom were entirely unsuccessful. Sukadeva Goswami then described Krishna’s loving dealings with Sudama, the Vrindavana residents, Srutadeva and Bahulasva. In the concluding chapters of Canto Ten, a selection of incidents and dialogues further confirm Krishna’s divinity as the Supreme Personality of Godhead. [ 34 ]

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Atheism

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Atheism “Life is without purpose for one who remains ignorant of his most well-wishing benefactor and thus fails to worship Him. Such a person’s breathing is no better than the breathing of a blacksmith’s bellows. The gift of human life is a fortunate opportunity for the conditioned soul, but by turning away from his Lord, the living being commits spiritual suicide. In the words of Sri Isopanisad (3) : “The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance.” Asuryah means “to be obtained by demons,” and demons are persons who have no devotion for the Supreme Lord, Vishnu. This definition is stated in the Agni Purana: “There are two kinds of created beings in this world, godly and demoniac. Those dedicated to the devotional service of Lord Vishnu are godly, and those opposed to such service are demoniac.”” ( SB 10.87.17 ) The final section of Canto Ten depicts a spectrum of personalities. On one hand we find inimical demons looking for the ideal moment to destroy Krishna and establish their supremacy. On the other extreme we find selfless devotees who lose thought of their own existence while meditating on how to please Krishna. The Chaitanya-Charitamrita compares Krishna to the sun and maya to darkness. Where there is Krishna, and genuine consciousness of Him, there cannot be maya, just as the presence of sun immediately dissipates darkness. Thus, where the sun of Krishna is blocked out, atheism will surely prevail, and the darkness of quarrel, hypocrisy and materialism will cover the world. Atheism manifests in a variety of shapes and sizes: Default Atheists – those who disbelieve even though they have never really thought about it. The big questions don’t resonate with them, and blindly accepting atheistic theories of life justifies their lethargy in exploration. For such people, ignorance is bliss. Philosophical Atheists - those who profess that belief in God is intellectually immature and philosophically naive. Although they themselves lack empirical back-up, they present their explanations, elaborately worded and stylishly packaged, as the rational alternative. Emotional Atheists – those whose disbelief is driven by disenchantment. Disgusted with hypocrisy, malpractice and materialism in the name of religion, they turn away. There are also people who experience suffering, trauma and personal challenges, unable to understand why a loving God would be so absent-minded and aloof. Feeling letdown, they emotionally disconnect. Covered Atheists – those who assert that, though temporarily deluded, we are all ultimately God, part of the spiritual oneness and universal consciousness. Though they present themselves in theological garb, this existential position removes the distinction and relationship between human and Supreme, and thus veers towards godlessness. Statistical polls suggest that just over 30% of UK residents are self-proclaimed atheists. In terms of the above categories, it’s not quite clear what the breakdown would be. It’s quite likely, however, that the largest number of atheists may well come from an entirely different category. Maybe a good portion of the 70% of ‘believers’ could also be atheists: Psychological Atheists – those who profess to believe in God, but repeatedly demonstrate their inability to consciously live in His presence. They may dress spiritual, talk spiritual, and act spiritual, yet simultaneously maintain an egocentric mind-set. For such persons, God is in the picture, but they are the stars of the show. It sounds crazy, but we can end up using God in our attempt to usurp His position!

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The Mood of the Spiritual World

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Atheism The Mood of the Spiritual World Srila Bhaktisiddhanta Saraswati often told his disciples – “Don’t try and see God, but act in such a way that God will want to see you.” It is the devotees’ devotional disposition, sincerity and purity of consciousness that attracts divine attention and invokes the company of God. Mindful – the Lord’s devotees are fixed in spontaneous remembrance of Him. While going about their daily duties and fulfilling their worldly responsibilities, their minds are completely fixed on Krishna. While the practitioner devotee forces himself to be mindful of Krishna, the pure devotee can’t get Krishna out of his mind. Indeed, Krishna declares: “The devotees are always in My heart, and I am always in the hearts of the devotees. The devotee does not know anything beyond Me, and I also cannot forget the devotee.” (SB 9.4.68) Useful – Srila Prabhupada repeatedly translated bhakti as ‘devotional service.’ He continually emphasised that it’s not simply an emotion or feeling, but a tangible exchange. We therefore find that the most intimate devotees are ready to sacrifice anything and go to incredible lengths to serve and please the Lord. They serve with no expectation of gain or personal benefit. The Srimad-Bhagavatam summarises the two main qualities contained within the pure devotional attitude: “The supreme occupation [ dharma ] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.” (SB 1.2.6) Faithful – Krishna declares in the Bhagavad-gita that He reciprocates with devotees according to their faith and surrender. He doesn’t force Himself into anyone’s life, but when they show the desire to connect with Him, He becomes enthusiastically active. The devotees thus gain incredible faith in Krishna. They experience the sweet protection and mercy of Krishna time and time again, and thus are able to fully place themselves under His jurisdiction without any reservation. They know that if they simply serve Krishna and take shelter of Him, they will achieve everything in life: “ Sraddha is confident, firm faith that by rendering transcendental loving service to Krishna one automatically performs all subsidiary activities. Such faith is favourable to the discharge of devotional service.” (CC Madhya 22.62) Joyful – when our loving propensity is fully invested in Krishna without any diversion or adulteration, then one discovers boundless spiritual joy. Everything that grabs the attention of conditioned souls becomes insignificant to a pure devotee. Prabhodananda Saraswati explains: “For a devotee, the pleasure of merging into the existence of Brahman is considered hellish. Similarly, he considers promotion to heavenly planets just another kind of phantasmagoria. The yogis meditate for sense control, but for the devotee the senses appear like serpents with broken teeth. The whole material world appears joyful for a devotee, and even great personalities like Lord Brahma and Lord Indra are considered no better than insects. Such is the position of a devotee who has received but a small glance of the mercy of Sri Chaitanya Mahaprabhu. Unto this most magnanimous personality I offer my respectful obeisances.” (Chaitanya Chandramrita 5) Merciful – the natural effect of such happiness is the desire to want to share it with others. Thus, devotees are always finding ingenious ways and means to bring others into contact with Krishna. In fact, the most confidential servants of Srimati Radharani, the manjaris , come to this world as eminent preachers to guide the conditioned souls back to their original home. Prahlada Maharaja sums up the mood of such a preacher: “My dear Lord Nrsinghadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krishna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.” (SB 7.9.44)

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Balarama kills Romaharsana and Balvala

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Balarama kills Romaharsana and Balvala Chapter 78, 79 When the Pandavas and Kauravas prepared for war, Balarama, desiring to remain neutral, went on pilgrimage. When He arrived in Naimisaranya, Romaharsana Suta was lecturing to the assembled sages. While sitting on the speaker’s dais ( vyasasana ), Romaharsana failed to respectfully acknowledge Balarama, and for this offence he was immediately killed. Seeing that the assembled sages were somewhat disturbed by this, Balarama awarded Romaharsana’s son (Ugrasrava, or Suta Goswami) a long life in teaching scripture. To further pacify the sages, Balarama killed Balvala, a demon who was disturbing their sacrifices. He continued His travels, and upon reaching Kuruksetra He attempted to stop the mace battle between Duryodhana and Bhima. Their deep- rooted enmity, however, was unrelenting, and Balarama thus decided to depart and resume His sacred pilgrimage.

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Krishna Blesses His Devotees

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Krishna Blesses His Devotees Chapter 86 Maharaja Pariksit was inquisitive as to how Arjuna and Subhadra, his grandfather and grandmother, were married. Sukadeva Goswami narrated the story and depicted how Krishna unfailingly reciprocates with His devotees. Whilst on pilgrimage incognito, Arjuna came to Prabhasa, where he heard that Balarama was arranging a marriage between Subhadra and Duryodhana. Enchanted by her beauty, Arjuna kidnapped Subhadra at an opportune moment and valiantly fended off the outraged opponents. All of this was sanctioned by Krishna, and although Balarama was annoyed, the Lord expertly pacified Him. In Videha (Mithila), lived Srutadeva, a poor brahmana , and Bahulasva, the ruler of the kingdom, who both worshipped the Lord with heartfelt bhakti . Pleased with them, Krishna personally visited both their homes – one was very simple, and the other supremely opulent. They both received the Lord with great love and devotion, offered prayers of gratitude, and achieved the supreme destination, highlighting that one’s material circumstance is no impediment to bhakti .

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Krishna’s Supremacy

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Krishna’s Supremacy Chapter 87, 88, 89, 90 Maharaja Pariksit was puzzled as to how the Vedas could describe the Lord, who is beyond the scope of language and syllables. Sukadeva Goswami cited a conversation between Narada and Narayana Rishi in which the same question was asked. Narayana Rishi cited an explanation by Sanandana-kumara, who had once narrated the prayers uttered by the personified Vedas at the dawn of creation. The prayers concluded with the affirmation: “The srutis , following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion.” Maharaja Pariksit then enquired why Siva’s devotees procure opulence, while Vishnu’s devotees are often poverty stricken. Sukadeva Goswami explained how Siva is in contact with the material modes, while Vishnu transcends them, and the worshippers thus adopt similar qualities. When Maharaja Yuddhistira asked the same question, Krishna famously replied that when He especially favours a devotee, He strips him of all opulence ( yasyaham anugrhnami )! When awarded material opulence, the danger is that one could become proud, intoxicated and forgetful of the real spiritual wealth of life. The example of this is Vrikasura, who was informed by Narada Muni that Lord Siva is very easily pleased. He began worshipping Siva by mutilating his own body, but when his sacrifices yielded no reciprocation he resolved to decapitate himself. Siva suddenly appeared and offered him any boon he desired. Vrikasura requested that whoever’s head he would touch would smash to pieces. Siva reluctantly benedicted him, and Vrikasura immediately chased Siva to test the boon! Siva fled, and only when the Lord intervened as an innocent brahmacari and duped Vrikasura into touching his own head, was he saved. Once, when a discussion regarding the identity of the Supreme deity ensued, the sages deputed Brighu Muni to investigate the matter. Brighu offended Brahma mentally, Siva verbally, and Vishnu physically – but Vishnu’s incredible tolerance highlighted His greatness, and Brighu confidently concluded that Vishnu was indeed supreme. On another occasion, Arjuna vowed to protect the newborn children of a brahmana , but was unable to do so. Disappointed with himself and bound by his word, Arjuna resolved to end his life. Krishna, however, stopped Arjuna and took him to the abode of Maha Vishnu. When they arrived, it came to light that Maha Vishnu had orchestrated the entire intrigue just to receive an audience with Krishna and Arjuna. Even Maha Vishnu yearns to see the Supreme Personality of Godhead, Sri Krishna! Krishna continued His astonishing activities in Dwaraka, where the queens relished beautiful pastimes with Him every day. In the ecstasy of love, the queens would madly converse with the ocean, moon, clouds, winds, mountains and various birds, remembering the enchanting love of their life. Krishna’s family expanded, and later, after the Yadu dynasty would be annihilated, Vajranabha (the son of Aniruddha and Rocana) would remain one of the few survivors. Canto Ten concludes: “By regularly hearing, chanting and meditating on the beautiful topics of Lord Mukunda with ever-increasing sincerity, a mortal being will attain the divine kingdom of the Lord, where the inviolable power of death holds no sway.”

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Kuruksetra Meeting

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Kuruksetra Meeting Chapter 82, 83, 84, 85 Anticipating a solar eclipse, the Yadavas travelled to Samanta Pancaka, in Kuruksetra, as did the Vrindavana residents and many others. It was an emotionally charged reunion with His most intimate associates. The gopis saw Krishna with their eyes and lovingly embraced Him in their hearts, overwhelmed with spiritual emotion after an extended period of separation. Krishna approached them, smiled, and glorified their unique intensity of love. The deep heartfelt desire of the gopis was to bring Krishna back to Vrindavana. Krishna asked Maharaja Yuddhistira about his well-being, while Draupadi enquired how each queen came to marry Krishna. They all explained their stories, recounting the extraordinary strength, charm, and ingenuity of Krishna. During this time, a host of illustrious sages appeared at Kuruksetra, and Krishna warmly greeted them. He glorified the saintly souls, who purify the world by their presence. Vasudeva humbly enquired from them, and then requested they oversee the various sacrifices. Nanda Maharaja and the cowherds, full of affection for Krishna and the Yadu members, eventually returned to Vrindavana after repeatedly postponing that ominous journey for several months. Once, Vasudeva called his two sons and disclosed the fact that he understood Their supreme identity. Krishna played down His own divinity, much preferring to relate to Vasudeva free of that formal acknowledgement. Later, Devaki requested Krishna to bring back her dead sons, just as He had done for Sandipani Muni. The Lord thus travelled to Sutala and personally retrieved the boys with Bali Maharaja’s help. When those children drank the breast milk of Devaki, they were reinstated in their forms as demigods and thus ascended to the heavens.

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Rajasuya, Jarasandha and Sisupala

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Rajasuya, Jarasandha and Sisupala Chapter 71, 72, 73, 74, 75 Uddhava knew that Jarasandha had to be killed before the Rajasuya sacrifice could be performed, and he thus advised the Lord to visit Indraprastha. When Krishna arrived there, the Pandavas received Him with great happiness, crying tears of joy. Kunti, Draupadi and all the citizens eagerly came to see Krishna, bringing gifts and beautiful offerings of love. For the glorification of Krishna, Maharaja Yuddhistira selflessly decided to perform the Rajasuya sacrifice: “Let the people of this world see the power of devotional service to You” he proclaimed. The Pandavas thus conquered all directions until only Jarasandha remained. Following Uddhava’s plan, Krishna, Bhima and Arjuna disguised themselves as brahmanas and visited Jarasandha. Though suspicious, he received them respectfully and enquired what charity he could offer them. They suddenly revealed their true identities and challenged Jarasandha to a duel. Jarasandha laughed, considering Bhima to be the only worthy opponent. The fight ensued, and after a gruelling exchange of blows, Krishna glanced at Bhima and split a branch in half, hinting that this was the means of victory. Bhima understood the cryptic clue, grabbed one of Jarasandha’s legs while stepping on the other, ripped him in two, and thus emerged victorious. The kings imprisoned by Jarasandha, emaciated and weak, were freed, and Krishna instructed them in their duties. After profusely thanking Him and praying for pure devotion, they departed for their respective kingdoms while Krishna, Bhima and Arjuna returned to Indraprastha and delivered the good news to Maharaja Yuddhistira. Maharaja Yuddhistira then initiated the Rajasuya sacrifice and unhesitatingly selected Krishna as the personality worthy of first worship ( agra-puja ). The King bathed His feet and offered words of praise while everyone happily looked on in approval. Sisupala, however, was unable to tolerate the glorification of Krishna. In a sudden outburst, he stood up and launched vicious words of blasphemy at Krishna, criticising His character and activities. Krishna patiently heard his insults but the assembled kings were itching to attack him. Krishna then intervened, released His Sudarshan Chakra, and decapitated Sisupala in one clean shot. The yajna was successfully completed and Maharaja Yuddhistira encouraged his friends, allies, and particularly Krishna, to remain in Indraprastha for some time longer. Seeing Maharaja Yuddhistira’s prosperity, Duryodhana seethed with envy. One day, in Maharaja Yuddhistira’s mystical palace expertly crafted by Maya Danava, Duryodhana was befooled by the architecture and publicly humiliated. The Kaurava warrior quickly left, his fury irrevocably inflamed. Now he was hell-bent on revenge.

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Salva, Dantavakra and Viduranath Slayed

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Salva, Dantavakra and Viduranath Slayed Chapter 76, 77, 78 Salva, who had been defeated at Rukmini’s abduction, worshipped Siva to gain revenge against the Yadus. Siva awarded him with a flying, iron city named Saubha. Thus equipped, Salva bombarded Dwaraka, but Pradyumna valiantly fended him off for many days. The battle between Salva and the Yadus lasted for twenty-seven days, until Krishna arrived back from Indraprastha. Defying Salva’s illusory tricks, Krishna released His spinning disc, Sudarshan Chakra, and killed the demoniac magician. Dantavakra, Salva’s associate, took a vow to avenge his friend’s death, but Krishna effortlessly bludgeoned his chest. Viduranath, Dantavakra’s brother, also decided to attack Krishna, but he met a similar fate as Salva, being decapitated by the Sudarshan Chakra. Having annihilated these demons, Krishna visited Vrindavana for two months, and then returned to Dwaraka.

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Sudama Vipra

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Sudama Vipra Chapters 80, 81 Sudama, a poor brahmana , was repeatedly requested by his wife to beg some charity from Krishna. He reluctantly agreed, and journeyed to Dwaraka with four handfuls of flattened rice tied in a torn cloth, as a gift. When he arrived at the lavish palace, Krishna heartily greeted His childhood friend and offered reverential worship. The astonished residents looked on while the two friends happily recounted their childhood memories and school days. They particularly recalled the humble service rendered to their guru, Sandipani Muni, reflecting on how satisfaction of one’s spiritual master is the essence of success in life. Krishna eagerly requested His gift, but Sudama was hesitant to present the modest offering. Krishna forcibly snatched it and enthusiastically ate one handful of rice, after which Rukmini quickly stopped Him. Sudama had pleased the Lord with his simple, but pure, devotion, in which he harboured no selfish desire. Overjoyed and fully satisfied at having seen Krishna, Sudama set off without requesting anything. When he arrived at his home, however, he saw it had been miraculously transformed into an opulent palace, and his wife appeared like a demigoddess. He happily accepted it as the mercy of the Lord, continued with his steady devotion and finally attained perfection. If one gives to Krishna, he will never be the loser.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 10.72.1-2

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श्रीशुक उवाच एकदा तु सभामध्य आस्थितो मुनिभिर्वृत: । ब्राह्मणै: क्षत्रियैर्वैश्यैर्भ्रातृभिश्च युधिष्ठिर: ॥ १ ॥ आचार्यै: कुलवृद्धैश्च ज्ञातिसम्बन्धिबान्धवै: । श‍ृण्वतामेव चैतेषामाभाष्येदमुवाच ह ॥ २ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ekadā tu sabhā-madhya
[ekadaa tu sabhaa-madhya]
āsthito munibhir vṛtaḥ
[aasthito munibhir vritah]
brāhmaṇaiḥ kṣatriyair vaiśyair
[braahmanaih kshatriyair vaishyair]
bhrātṛbhiś ca yudhiṣṭhiraḥ
[bhraatribhish cha yudhishthirah]
ācāryaiḥ kula-vṛddhaiś ca
[aachaaryaih kula-vriddhaish cha]
jñāti-sambandhi-bāndhavaiḥ
[jnaati-sambandhi-baandhavaih]
śṛṇvatām eva caiteṣām
[shrinvataam eva chaiteshaam]
ābhāṣyedam uvāca ha
[aabhaashyedam uvaacha ha]
Word-for-word
śrī - śukaḥ uvāca — Śukadeva Gosvāmī said ekadā — once tu — and sabhā — of the royal assembly madhye — in the midst āsthitaḥ — seated munibhiḥ — by sages vṛtaḥ — surrounded brāhmaṇaiḥ kṣatriyaiḥ vaiśyaiḥ — by brāhmaṇas, kṣatriyas and vaiśyas bhrātṛbhiḥ — by his brothers ca — and yudhiṣṭhiraḥ — King Yudhiṣṭhira ācāryaiḥ — by his spiritual masters kula — of the family vṛddhaiḥ — by the elders ca — also jñāti — by blood relatives sambandhi — in-laws bāndhavaiḥ — and friends śṛṇvatām — as they listened eva — indeed ca — and eteṣām — all of them ābhāṣya — addressing (Lord Kṛṣṇa) idam — this uvāca ha — he said .
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī - śukaḥ uvāca
Śukadeva Gosvāmī said
ekadā tu sabhā-madhya
ekadā
once
tu
and
sabhā
of the royal assembly
madhye
in the midst
āsthito munibhir vṛtaḥ
āsthitaḥ
seated
munibhiḥ
by sages
vṛtaḥ
surrounded
brāhmaṇaiḥ kṣatriyair vaiśyair
brāhmaṇaiḥ kṣatriyaiḥ vaiśyaiḥ
by brāhmaṇas, kṣatriyas and vaiśyas
bhrātṛbhiś ca yudhiṣṭhiraḥ
bhrātṛbhiḥ
by his brothers
ca
and
yudhiṣṭhiraḥ
King Yudhiṣṭhira
ācāryaiḥ kula-vṛddhaiś ca
ācāryaiḥ
by his spiritual masters
kula
of the family
vṛddhaiḥ
by the elders
ca
also
jñāti-sambandhi-bāndhavaiḥ
jñāti
by blood relatives
sambandhi
in-laws
bāndhavaiḥ
and friends
śṛṇvatām eva caiteṣām
śṛṇvatām
as they listened
eva
indeed
ca
and
eteṣām
all of them
ābhāṣyedam uvāca ha
ābhāṣya
addressing (Lord Kṛṣṇa)
idam
this
uvāca ha
he said .
Important Words
  • sabhā — royal assembly
    Not a private chamber but a full court — brāhmaṇas, kṣatriyas, vaiśyas, family. The Lord is consulted in public, before everyone, because a Vaiṣṇava king has nothing to hide from the Lord.
  • munibhiḥ — by sages
    Instrumental plural. The sages encircle Yudhiṣṭhira like protective fire; yet the centre of his attention is not them but Kṛṣṇa. Even sages defer in His presence.
  • ācāryaiḥ — by spiritual masters
    Plural. Yudhiṣṭhira sat among many ācāryas — Droṇa, Kṛpa, Dhaumya — but the ultimate ācārya, Bhagavān Himself, is the one he addresses. Gauḍīyas read this as a quiet teaching: the paramparā culminates in Kṛṣṇa Himself.
  • ābhāṣya — addressing (Lord Kṛṣṇa)
    Gerund — 'having addressed'. The act precedes everything else in the chapter. Before the Rājasūya, before Jarāsandha's death, Yudhiṣṭhira's first action is to speak to Kṛṣṇa.
Śukadeva Gosvāmī said: One day, as King Yudhiṣṭhira sat in the royal assembly surrounded by eminent sages, brāhmaṇas, kṣatriyas and vaiśyas, and also by his brothers, spiritual masters, family elders, blood relations, in-laws and friends, he addressed Lord Kṛṣṇa as everyone listened.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: One day, as King Yudhiṣṭhira sat in the royal assembly surrounded by eminent sages, brāhmaṇas, kṣatriyas and vaiśyas, and also by his brothers, spiritual masters, family elders, blood relations, in-laws and friends, he addressed Lord Kṛṣṇa as everyone listened.
Commentary

In the seventy second chapter, Krsna approves of Yudhisthira’s plans, and deliberately taking his permission, has Bhima kill Jarasandha. Yudhisthira, seated properly (asthitah), asked Krnsa while the others were listening. The locative case is used for the listeners to emphasize that Yudhisthira was absorbed in speaking to Krsna.

Jīva Gosvāmī Gauḍīya
Commentary

After several days relaxing, at an appropriate time Yudhiṣṭhira spoke. The word tu indicates another time. It is understood that the Lord had not come to the assembly previously. The word ca indicates that the sons of Yudhiṣṭhira’s brothers were also present. The second ca indicates other elders. He was surrounded by friends also (bāndhavaiḥ). They all gathered at once, because of the nature of the king, because they were constantly attracted to see the Lord who had come with his followers, and because some had been called by the king for advice. He spoke while everyone listened. Or he came down from his throne in order to make an announcement, since it was suitable for his intended praise, and he remained standing there with folded hands (ā—sthitaḥ). He spoke so that others would listen, giving them permission, and to get their assent to his proposal. He spoke with joy (ha).

Śrīdhara Svāmī Gauḍīya
Commentary

Not finding the opportunity to inform Kṛṣṇa because of great respect for him, at some moment which was proper, he spoke in the assembly. He was surrounded by sages like Vyāsa, brāhmaṇas like Daumya, other kings like Drupada, vaiśyas who were maternal uncles who desired to fight, brothers like Bhīma and sons and others, teachers like Droṇa, and elders like Bhīṣma and relatives on the men’s side, those related by marriage. All of these people had gathered. They had been called by Yudhiṣṭhira to invite them to the sacrifice. Or they came because they wanted to see Kṛṣṇa with his entourage. Even servants heard (ca). Or in order to make the announcement he descended from his throne, and was situated on the ground (āsthitaḥ) with folded hands. He spoke while others listened to approve. Or while others listened he wanted the Lord to approve of the sacrifice which was necessary to establish Yudhiṣṭhira. Ha indicates joy.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Aparigraha (Non-possessiveness)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 6.1 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 6.13 BG 7.8 BG 13.1
Related lectures
Personal Guidance
Yudhiṣṭhira spoke to Kṛṣṇa publicly, in the presence of sages, elders, family, friends. Important spiritual decisions deserve a witnessing community; private good intentions tend to drift.
Reflection Questions
  • What good intention of mine has stayed private when speaking it aloud might give it weight?
  • Who in my life would I trust as witness to a spiritual commitment?
Analogy

Picture an assembly hall where every variṇa, every elder, every blood-relative and in-law is hushed — and the king does not turn to his ministers but to Kṛṣṇa. The whole sabhā is a lamp; Kṛṣṇa is the flame it was lit to reveal. Yudhiṣṭhira's first instinct, even surrounded by sages, is to consult the Lord, not the wise.

Stories
Vidura's counsel deferred to Kṛṣṇa

In the Mahābhārata, whenever a hard decision came before Yudhiṣṭhira, even Vidura — the deepest political mind in Hastināpura — would step aside once Kṛṣṇa was present. The pattern is consistent: brāhmaṇas, ācāryas, family elders all have their place, but the final word belongs to the Lord.

This opening verse of chapter 72 enacts that same instinct on the largest stage Yudhiṣṭhira will ever set.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.3

↗
श्रीयुधिष्ठिर उवाच क्रतुराजेन गोविन्द राजसूयेन पावनी: । यक्ष्ये विभूतीर्भवतस्तत् सम्पादय न: प्रभो ॥ ३ ॥
śrī-yudhiṣṭhira uvāca
[shree-yudhishthira uvaacha]
kratu-rājena govinda
[kratu-raajena govinda]
rājasūyena pāvanīḥ
[raajasooyena paavaneeh]
yakṣye vibhūtīr bhavatas
[yakshye vibhooteer bhavatas]
tat sampādaya naḥ prabho
[tat sampaadaya nah prabho]
Word-for-word
śrī - yudhiṣṭhiraḥ uvāca — Śrī Yudhiṣṭhira said kratu — of major fire sacrifices rājena — with the king govinda — O Kṛṣṇa rājasūyena — named Rājasūya pāvanīḥ — purifying yakṣye — I wish to worship vibhūtīḥ — the opulent expansions bhavataḥ — of Yourself tat — that sampādaya — please allow to happen naḥ — for us prabho — O master .
Blended reading (Sanskrit + English inline)
śrī-yudhiṣṭhira uvāca
śrī - yudhiṣṭhiraḥ uvāca
Śrī Yudhiṣṭhira said
kratu-rājena govinda
kratu
of major fire sacrifices
rājena
with the king
govinda
O Kṛṣṇa
rājasūyena pāvanīḥ
rājasūyena
named Rājasūya
pāvanīḥ
purifying
yakṣye vibhūtīr bhavatas
yakṣye
I wish to worship
vibhūtīḥ
the opulent expansions
bhavataḥ
of Yourself
tat sampādaya naḥ prabho
tat
that
sampādaya
please allow to happen
naḥ
for us
prabho
O master .
Important Words
  • govinda — O Kṛṣṇa, giver of pleasure to the cows and the senses
    Yudhiṣṭhira does not use 'Vāsudeva' or 'Nārāyaṇa' — he uses Govinda, the intimate Vraja name. Even on the formal sabhā floor, the relationship is personal.
  • rājasūyena — by means of the Rājasūya sacrifice
    Instrumental — the Rājasūya is the instrument, not the goal. The goal is worship of Kṛṣṇa's vibhūtis. Gauḍīyas note: even the king-of-sacrifices is merely a tool placed at the Lord's feet.
  • pāvanīḥ — purifying
    Feminine plural agreeing with vibhūtīḥ. Kṛṣṇa's expansions are themselves the purifying agents — the sacrifice does not purify Kṛṣṇa's vibhūtis; they purify the sacrifice and the sacrificer.
  • vibhūtīḥ — opulent expansions
    The same word Kṛṣṇa uses in Gītā 10. Worshipping the vibhūtis is worshipping the Lord through His manifest glories. Yudhiṣṭhira is not separating Kṛṣṇa from His expansions — he is honouring the inseparable both.
  • sampādaya — please bring to completion
    Causative imperative — 'cause this to happen'. He does not say 'I will do it'; he says 'please make it happen for us'. The Vaiṣṇava king is permanently a kiṅkara of the Lord, even on the throne.
Śrī Yudhiṣṭhira said: O Govinda, I desire to worship Your auspicious, opulent expansions by the Rājasūya sacrifice, the king of Vedic ceremonies. Please make our endeavor a success, my Lord.
Purport

Śrīla Śrīdhara Svāmī states that the word vibhūtīḥ refers to Lord Kṛṣṇa’s expansions ( aṁśān ), and Śrīla Viśvanātha Cakravartī Ṭhākura further explains that here the word vibhūtīḥ refers to Lord Kṛṣṇa’s opulent expansions within this world, such as the demigods and other empowered beings. Thus Śrīla Prabhupāda treats this verse as follows in Kṛṣṇa, the Supreme Personality of Godhead: “My dear Lord Kṛṣṇa, the sacrifice known as the Rājasūya- yajña is to be performed by the emperor, and it is considered to be the king of all sacrifices. By performing this sacrifice, I wish to satisfy all the demigods, who are Your empowered representatives within this material world, and I wish that You will kindly help me in this great adventure so that it may be successfully executed. As far as the Pāṇḍavas are concerned, we have nothing to ask from the demigods. We are personally fully satisfied by being Your devotees. As you say in the Bhagavad-gītā, ‘Persons who are bewildered by material desires worship the demigods,’ but our purpose is different. I want to perform this Rājasūya sacrifice and invite the demigods to show them that they have no power independent of You. They are all Your servants and You are the Supreme Personality of Godhead. Foolish persons with a poor fund of knowledge consider Your Lordship an ordinary human being. Sometimes they try to find fault in You, and sometimes they defame You. Therefore I wish to perform the Rājasūya- yajña. I wish to invite all the demigods, beginning from Lord Brahmā, Lord Śiva and other exalted chiefs of the heavenly planets, and in that great assembly of the demigods from all parts of the universe, I want to substantiate that You are the Supreme Personality of Godhead and that everyone is Your servant.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śrī Yudhiṣṭhira said: O Govinda, I desire to worship Your auspicious, opulent expansions by the Rājasūya sacrifice, the king of Vedic ceremonies. Please make our endeavor a success, my Lord.
Commentary

"I wish by this king of sacrifices to worship the devatas (vibhutis), who are a display of your power, who are purified by looking at you (pavanih)." By his statement the Lord’s superiority to others shines like fire. "Seeing you they have become successful. Please allow us to perform this sacrifice."

Jīva Gosvāmī Gauḍīya
Commentary

The rājasūya is called the king of sacrifices since it is difficult to perform. In worshipping devatās during the sacrifice, Yudhiṣṭhira understood that they were the Lord’s vibhūtis. This indicates the full devotion of Yudhiṣṭhira to Kṛṣṇa. Though Nārada had indicated that Yudhiṣṭhira desired the sacrifice to get wealth for worshiping Kṛṣṇa, with humility Yudhiṣṭhira indicated another reason for the sacrifice. The sacrifice will destroy obstacles to bhakti. Being dissatisfied he said, “Govinda, this desire is proper for us devotees since you have appeared on earth to reveal your unlimited glories.” The singular verb is used though Yudhiṣṭhira was not the principal person in the sacrifice. It depended on many persons such as his brothers and sages. But by your śakti this can be accomplished. O capable one (prabho), endowed with all powers! I will accomplish this sacrifice because of you. Or you are our master (prabho) and we are surrendered to you. Therefore this sacrifice is suitable.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Ishvara Pranidhana (Surrender to God)Aparigraha (Non-possessiveness)
Related verses
BG 2.60 BG 5.7 BG 12.5 BG 5.4 BG 16.2 BG 6.1 BG 10.4 BG 3.27 BG 3.11 BG 18.1
Personal Guidance
Yudhiṣṭhira desired to worship Kṛṣṇa's auspicious expansions by the Rājasūya. Real worship is offered specifically — to recognizable forms and aspects of the Lord — not vaguely.
Reflection Questions
  • Where is my worship of the Lord vague when it could be specific?
  • What particular form of Kṛṣṇa moves my heart most, and have I oriented toward it?
Analogy

A merchant about to fund a wedding will not consult the household staff — he consults the patriarch whose name the wedding bears. Yudhiṣṭhira's Rājasūya is not for his own glory but to worship Kṛṣṇa's vibhūtis; so he first asks the One being worshipped whether the worship may proceed.

Stories
Bali's Aśvamedha and Vāmana

Bali Mahārāja undertook the great sacrifices to display the demons' supremacy, and Viṣṇu Himself came to harvest the fruit as Vāmana. The contrast is instructive: when a king performs the king-of-sacrifices for the King-of-kings rather than for himself, the Lord does not need to come and humble him — He comes to bless him.

Yudhiṣṭhira frames the Rājasūya in exactly this mode: yakṣye vibhūtīḥ bhavataḥ — 'I wish to worship Your opulent expansions'.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.4

↗
त्वत्पादुके अविरतं परि ये चरन्ति ध्यायन्त्यभद्रनशने शुचयो गृणन्ति । विन्दन्ति ते कमलनाभ भवापवर्ग- माशासते यदि त आशिष ईश नान्ये ॥ ४ ॥
tvat-pāduke avirataṁ pari ye caranti
[tvat-paaduke aviratam pari ye charanti]
dhyāyanty abhadra-naśane śucayo gṛṇanti
[dhyaayanty abhadra-nashane shuchayo grinanti]
vindanti te kamala-nābha bhavāpavargam
[vindanti te kamala-naabha bhavaapavargam]
āśāsate yadi ta āśiṣa īśa nānye
[aashaasate yadi ta aashisha eesha naanye]
Word-for-word
tvat — Your pāduke — slippers aviratam — constantly pari — fully ye — who caranti — serve dhyāyanti — meditate upon abhadra — of inauspicious things naśane — which (cause) the destruction śucayaḥ — purified gṛṇanti — and describe in their words vindanti — obtain te — they kamala — (like a) lotus nābha — O You whose navel bhava — of material life apavargam — the cessation āśāsate — harbor desires yadi — if te — they āśiṣaḥ — (attain) the desired objects īśa — O Lord na — not anye — other persons .
Blended reading (Sanskrit + English inline)
tvat-pāduke avirataṁ pari ye caranti
tvat
Your
pāduke
slippers
aviratam
constantly
pari
fully
ye
who
caranti
serve
dhyāyanty abhadra-naśane śucayo gṛṇanti
dhyāyanti
meditate upon
abhadra
of inauspicious things
naśane
which (cause) the destruction
śucayaḥ
purified
gṛṇanti
and describe in their words
vindanti te kamala-nābha bhavāpavargam
vindanti
obtain
te
they
kamala
(like a) lotus
nābha
O You whose navel
bhava
of material life
apavargam
the cessation
āśāsate yadi ta āśiṣa īśa nānye
āśāsate
harbor desires
yadi
if
te
they
āśiṣaḥ
(attain) the desired objects
īśa
O Lord
na
not
anye
other persons .
Important Words
  • pāduke — Your slippers
    Dual. The two sandals — service to which is itself the highest worship. For Gauḍīyas, the pādukās are non-different from the Lord by acintya-bhedābheda: serve the sandals, you have served Him.
  • abhadra-naśane — which destroy everything inauspicious
    Compound, locative dual. The sandals themselves do the destroying — the devotee need not even strain. Cf. Caitanya: the Lord's name and feet cleanse what no austerity can touch.
  • kamala-nābha — O lotus-naveled one
    Vocative. From Kṛṣṇa's navel rose Brahmā and the universe; Yudhiṣṭhira is reminding himself (and the sabhā) that he is addressing the source of cosmic manifestation, not merely a kinsman.
  • bhava-apavargam — cessation of material existence
    The fruit served by the pādukās. Note: not extinguishment of self but liberation from saṁsāra. Gauḍīyas read apavarga not as merging but as entering eternal service in the Lord's realm.
  • anye — others (who do not take shelter)
    The pivot of the verse. Whatever non-devotees pursue slips through their hands — devotees, even when they harbour desires, attain them along with apavarga. The verse closes with the cold word anye, leaving them empty.
Purified persons who constantly serve, meditate upon and glorify Your shoes, which destroy everything inauspicious, are sure to obtain freedom from material existence, O lotus-naveled one. Even if they desire something in this world, they obtain it, whereas others — those who do not take shelter of You — are never satisfied, O Lord.
Purport

Śrīla Prabhupāda writes in this connection that liberated, Kṛṣṇa conscious persons “do not even desire to become freed from this material existence or to enjoy material opulences; their desires are fulfilled by Kṛṣṇa conscious activities. As far as we [King Yudhiṣṭhira] are concerned, we are fully surrendered unto Your lotus feet, and by Your grace we are so fortunate to see You personally. Therefore, naturally we have no desire for material opulences. The verdict of the Vedic wisdom is that You are the Supreme Personality of Godhead. I want to establish this fact, and I also want to show the world the difference between accepting You as the Supreme Personality of Godhead and accepting You as an ordinary powerful historical person. I wish to show the world that one can attain the highest perfection of life simply by taking shelter at Your lotus feet, exactly as one can satisfy the branches, twigs, leaves and flowers of an entire tree simply by watering the root. Thus, if one takes to Kṛṣṇa consciousness, his life becomes fulfilled both materially and spiritually.” Śrīla Viśvanātha Cakravartī similarly explains King Yudhiṣṭhira’s statement: “We feel no great urgency to perform the Rājasūya sacrifice, nor do we have any personal interest, since we are already seeing Your lotus feet and by Your boundless mercy have been taken into Your personal association. But in this world there are some whose hearts are contaminated and who thus think You are not the Supreme Personality of Godhead but an ordinary man. Or else they find fault with You and even criticize You. This is an arrow piercing our hearts. “Therefore, to extract this arrow from our heart, we must call to this place — on the pretext of the Rājasūya — Brahmā, Rudra and other wise brahmacārīs and demigods who reside in each of the fourteen planetary systems. When such an exalted congregation has assembled, it will be incumbent upon them to first arrange for the agra-pūjā, or the first worship for the most worthy person present. And when they are directly shown that You, Lord Kṛṣṇa, are the Supreme Personality of Godhead, the arrow piercing our heart will be removed.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Purified persons who constantly serve, meditate upon and glorify Your shoes, which destroy everything inauspicious, are sure to obtain freedom from material existence, O lotus-naveled one. Even if they desire something in this world, they obtain it, whereas others—those who do not take shelter of You—are never satisfied, O Lord.
Commentary

"We, who by your unlimited mercy of your direct association, see your lotus feet, have no need for performing the rajasuya sacrifice. However, the evil hearted persons present do not recognize you as the supreme lord and think you are a human being. Even, they find fault with you and criticize your behavior. This is an arrow in our hearts. Therefore on the pretext of the sacrifice, calling Brahma, Siva and others, who know everything, the brahmacaris and devatas, calling all those in the fourteen worlds, who will establish who is to be worshipped first, as is necessary in any assembly, and thus showing who is the supreme lord, the arrow in our hearts will be destroyed. That is my desire." He expresses this in three verses. Dividing pari and caranti is poetic license. "Those who serve your lotus feet which destroy all inauspicious elements up to ignorance (the root), attain freedom from bondage. And those who meditate on you , being worshippers full of desires, if desiring material objects, enjoy these, but not others. This means that your worshippers include even those with material desires and they desire such things, but your devotees never desire material results (na anye). What to speak of us, who have no material desires, having taken shelter of your feet, and directly seen you."

Jīva Gosvāmī Gauḍīya
Commentary

Persons who constantly serve your shoes obtain liberation what to speak of those who serve your lotus feet directly. What to speak of those who without effort meditate on them or without effort glorify them. They glorify your shoes as the object of devotion, for they destroy all inauspiciousness at once. They become free of all inauspicious obstacles to bhakti internally and externally (sucayaḥ). If these people do not fully engage in bhakti, they still obtain all material and non-material enjoyment and destruction of saṁsāra. The Lord himself says this and it is not available to others: sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñjasā svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati If somehow or other my devotee desires Svarga, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.33 It is also said: svargāpavargayoḥ puṁsāṁ rasāyāṁ bhuvi sampadām sarvāsām api siddhīnāṁ mūlaṁ tac-caraṇārcanam Devotional service to his lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth. SB 10.81.20 The reason is given. You have a lotus navel (as Garbhodakaśāyī): you are the shelter of all the worlds just by your expansion. You are the controller of all beings (īśa). Or joining the last statement with aviratam the meaning is “They enjoy blessings constantly.”

Śrīdhara Svāmī Gauḍīya
Commentary

Persons who constantly serve your shoes obtain liberation what to speak of those who serve your lotus feet directly. Kunti states that the feet give mercy to the earth: neyaṁ śobhiṣyate tatra yathedānīṁ gadādhara | tvat-padair aṅkitā bhāti sva-lakṣaṇa-vilakṣitaiḥ || O holder of the club! When you go, this land, marked with the special signs on your feet, will not glow as it does now. SB 1.8.39 Though one generally thinks of the Lord’s feet without shoes, the statement is made considering offering royal items to the Lord. Or it is stated out of great humility. Or he accepts when some devotees insist on offering them. Or since the shoes exist among the Lord’s wardrobe, they constantly serve, meditate on and glorify those shoes. This is the tendency of devotees when they develop rasa or pious persons situated here and there in order to make their bodies, minds and words successful. Or they constantly hear (gṛṇanti) about the shoes which destroy unlimited suffering at the root at all times. By doing one of the actions, all three are accomplished. Those who have pure hearts by performing pure actions will do this (śucayaḥ). It accomplishes all dharmas. Or those who purify the world or who shine like fire (śucayaḥ) attain cessation of material life. Among serving, meditating and glorifying, glorifying is easiest. But any of them give effects. In the list glorifying requires less effort than meditating with prānāyāma. The persons attain destruction of saṁsāra, or liberation in the form of Vaikuṇṭha. Having a lotus navel indicates that the Lord is supreme, giving rise to the lotus which produces Brahmā, and that he consists of all the worlds. Serving the shoes of this Lord is the cause of attaining cessation of material life. Or kamala-nabha means that his navel is shaped like a lotus. Thus he is most beautiful as the supreme Lord. If these persons desire anything, they attain it. However they do not desire anything, since they have bhakti-rasa. If for some reason, at some time, they were to desire, they would attain those desires. O Lord (īśa)! All those desired attainments are dependent on you. Or without serving you, even kings have no power to attain these items. Or they attain liberation (bhavāpavargam). If they desire something for assisting their service to you, they attain it. Or if others, devoid of serve, desire items, they do not attain them by yoga, sacrifices etc.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)
Related verses
BG 17.20 BG 2.60 BG 5.7 BG 12.5 BG 5.4 BG 16.2 BG 6.1 BG 10.4 BG 3.27 BG 3.11 BG 18.1 BG 3.1
Concepts
Yoga
Related lectures
Personal Guidance
Purified persons who serve and meditate on the Lord's feet obtain even worldly desires; others remain dissatisfied. Bhakti is a complete solution, not a renunciation of legitimate needs.
Reflection Questions
  • Where am I treating bhakti as if it could only meet my 'spiritual' needs?
  • What would change if I trusted Kṛṣṇa with practical desires too?
Analogy

Kṛṣṇa's pādukā — His sandals — are like a king's seal: wherever the seal is pressed, the king's authority is present. Bharata ruled Ayodhyā with Rāma's sandals on the throne. The verse promises that even constant remembrance of those sandals destroys what is inauspicious — for the seal carries the king Himself.

Stories
Bharata and Rāma's pādukās

When Rāma went to the forest, Bharata refused the throne and instead placed Rāma's pādukās on it, ruling as their servant for fourteen years. Whatever was inauspicious in the kingdom was burnt away by that single act of taking shelter of the Lord's sandals.

Yudhiṣṭhira invokes that same image: the pādukā is not symbolic. It is the Lord's tangible mercy, capable of destroying material life itself (bhava-apavargam).

Dhruva's request and what came

Dhruva went to the forest asking for a kingdom greater than his father's; what arrived was the Lord Himself, and the kingdom became an afterthought. The verse here makes the same point: those who serve the Lord's feet get the lasting fruit (bhava-apavargam), and even their material desires, if any, are fulfilled along the way. Those who do not take shelter (anye) get neither permanent nor temporary satisfaction.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.5

↗
तद् देवदेव भवतश्चरणारविन्द- सेवानुभावमिह पश्यतु लोक एष: । ये त्वां भजन्ति न भजन्त्युत वोभयेषां निष्ठां प्रदर्शय विभो कुरुसृञ्जयानाम् ॥ ५ ॥
tad deva-deva bhavataś caraṇāravinda-
[tad deva-deva bhavatash charanaaravinda-]
sevānubhāvam iha paśyatu loka eṣaḥ
[sevaanubhaavam iha pashyatu loka eshah]
ye tvāṁ bhajanti na bhajanty uta vobhayeṣāṁ
[ye tvaam bhajanti na bhajanty uta vobhayeshaam]
niṣṭhāṁ pradarśaya vibho kuru-sṛñjayānām
[nishthaam pradarshaya vibho kuru-srinjayaanaam]
Word-for-word
tat — therefore deva - deva — O Lord of lords bhavataḥ — Your caraṇa - aravinda — to the lotus feet sevā — of service anubhāvam — the power iha — in this world paśyatu — may they see lokaḥ — the populace eṣaḥ — this ye — who tvām — You bhajanti — worship na bhajanti — do not worship uta vā — or else ubhayeṣām — of both niṣṭhām — the status pradarśaya — please show vibho — O all-powerful one kuru - sṛñjayānām — of the Kurus and Sṛñjayas .
Blended reading (Sanskrit + English inline)
tad deva-deva bhavataś caraṇāravinda-
tat
therefore
deva - deva
O Lord of lords
bhavataḥ
Your
caraṇa - aravinda
to the lotus feet
sevānubhāvam iha paśyatu loka eṣaḥ
sevā
of service
anubhāvam
the power
iha
in this world
paśyatu
may they see
lokaḥ
the populace
eṣaḥ
this
ye tvāṁ bhajanti na bhajanty uta vobhayeṣāṁ
ye
who
tvām
You
bhajanti
worship
na bhajanti
do not worship
uta vā
or else
ubhayeṣām
of both
niṣṭhāṁ pradarśaya vibho kuru-sṛñjayānām
niṣṭhām
the status
pradarśaya
please show
vibho
O all-powerful one
kuru - sṛñjayānām
of the Kurus and Sṛñjayas .
Important Words
  • deva-deva — O Lord of lords
    Compound vocative. The devas themselves bow to You — so when You display anubhāva to mere humans, no power can match it.
  • caraṇa-aravinda — lotus feet
    The standard Gauḍīya target of bhakti. The Rājasūya, the kingdom, the worlds — all are merely surroundings for service to these feet.
  • anubhāvam — the power (of devotional service)
    Not just abstract power — anubhāva is power one can actually witness. Yudhiṣṭhira wants the empirical, visible glory of bhakti to be exhibited.
  • niṣṭhām — the position, the final standing
    Important Gauḍīya word. Niṣṭhā is one of the stages of bhakti (śraddhā → sādhu-saṅga → bhajana-kriyā → anartha-nivṛtti → niṣṭhā). Here in classical usage, niṣṭhā means the settled end-state of those who serve versus those who don't.
  • kuru-sṛñjayānām — of the Kurus and Sṛñjayas
    Compound genitive. The Sṛñjayas are the Pāñcāla allies; the Kurus include both Pāṇḍavas and Kauravas. The same lineage, the same battlefield to come — the verse subtly anticipates Kurukṣetra, where this very niṣṭhā will be displayed.
Therefore, O Lord of lords, let the people of this world see the power of devotional service rendered to Your lotus feet. Please show them, O almighty one, the position of those Kurus and Sṛñjayas who worship You, and the position of those who do not.
Purport

Here we clearly see the heart of a preacher. The great devotee Yudhiṣṭhira Mahārāja implores Lord Kṛṣṇa to demonstrate plainly the result of worshiping Him and the result of not worshiping Him. If the people of the world could understand this, they could begin to recognize that Kṛṣṇa is the Supreme Personality of Godhead and that everyone’s ultimate self-interest lies in surrendering to Him. As confirmed by great authorities, Yudhiṣṭhira Mahārāja is a pure devotee of the Lord, and thus his actual motivation in discharging his duties as a king was to establish the supremacy of Lord Kṛṣṇa as the Supreme Personality of Godhead. This is the real purport of the activities of the Pāṇḍavas, which are described in both the Śrīmad-Bhāgavatam and the Mahābhārata.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Therefore, O Lord of lords, let the people of this world see the power of devotional service rendered to Your lotus feet. Please show them, O almighty one, the position of those Kurus and Sṛñjayas who worship You, and the position of those who do not.
Commentary

"Therefore (tat), that is, when your supremacy as God is established by the distinguished assembly headed by Brahma, let the people of this planet see the power of serving your lotus feet. Then show the high and low destinations (nishta) suitable to those who worship you by accepting you as God and to those who do not worship you , thinking you to be a human being. This will take place at the proposed sacrifice, if you give your consent."

Jīva Gosvāmī Gauḍīya
Commentary

“If you know the glories of bhakti to me, why do you give up bhakti for performing a rājasūya sacrifice?” Because of what I just said, you should let the world see your power. You are to be worshipped by all persons worthy of worship (devadeva). Even though we know that by service to you all the devatās are satisfied, still, let the world know. In your present avatāra, full of mercy for all the people (iha), let these people (eṣa lokaḥ), materialists generally, who are astonished only by wealth, see the power of serving your lotus feet. He then illustrates this. The Kurus and Sṛñjayas worship you whereas Duryodhana and others do not worship you. Show the position of each. I am doing this in order to show to the materialists the glory of bhakti rendered to you. You can do anything (vibho). Therefore this is nothing for you. The accompanying purpose mentioned by Nārada, the desire to gain of wealth to serve Kṛṣṇa, he did not reveal out of shyness.

Śrīdhara Svāmī Gauḍīya
Commentary

“If you know the glories of bhakti to me, why do you give up bhakti for performing a rājasūya sacrifice?” Because bhakti yields all results (tat), let all the people having various impressions or living in this world or all the present people (eṣaḥ) see in my house or in this world (iha) the power of bhakti. O Lord of all devatās like Brahmā or Lord most worshippable in the universe! The experience of serving you is extraordinary. Show the position of Kurus and Sṛñjayas who worship you and do not worship you with or without devotion (ubhayeṣām). The devotees attain everything and are always happy. The non-devotees are the opposite. Show this directly (pra) to the people. You are capable of doing this, O supreme Lord (vibho)! By showing this even those dedicated to karmas will take shelter of your bhakti. I want to perform the sacrifice to spread your bhakti. Or show the position of devotees and non-devotees (ubhayeṣām) to the Kurus and Sṛñjayas. Yudhiṣṭhira does not speak directly of the sacrifice out of humility. Or since most of those present were devotees, he wanted to produce bliss by having the Lord show the different results. Or O lord of the Kurus (vibho)! Do this to please all your devotees.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)
Related verses
BG 2.60 BG 5.7 BG 12.5 BG 5.4 BG 16.2 BG 6.1 BG 9.26 BG 10.4 BG 3.11 BG 18.1 BG 3.1 BG 2.55
Concepts
Avatara
Related lectures
Personal Guidance
Yudhiṣṭhira asked the Lord to show publicly the difference between those who worship Him and those who do not. He had a preacher's heart — wanting others to see what he had seen.
Reflection Questions
  • What about Kṛṣṇa do I most want others to see?
  • Where does my devotion stay private when it could become quietly visible?
Analogy

A goldsmith does not test the worth of gold by argument — he holds it against the touchstone. Yudhiṣṭhira asks Kṛṣṇa to be that touchstone: let the world see, by comparing Kurus and Sṛñjayas who serve You against those who do not, the actual worth of devotional service.

Stories
Prahlāda and Hiraṇyakaśipu

Father and son, same household, same wealth — yet Hiraṇyakaśipu burned with hatred for the Lord and Prahlāda was bathed in His mercy. The two positions (niṣṭhām) of those who worship and those who do not were displayed in one family, on one day, as Nṛsiṁha emerged from the pillar.

Yudhiṣṭhira's request is for the same kind of pedagogical demonstration, now writ across the Kuru-Sṛñjaya world.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.6

↗
न ब्रह्मण: स्वपरभेदमतिस्तव स्यात् सर्वात्मन: समद‍ृश: स्वसुखानुभूते: । संसेवतां सुरतरोरिव ते प्रसाद: सेवानुरूपमुदयो न विपर्ययोऽत्र ॥ ६ ॥
na brahmaṇaḥ sva-para-bheda-matis tava syāt
[na brahmanah sva-para-bheda-matis tava syaat]
sarvātmanaḥ sama-dṛśaḥ sva-sukhānubhūteḥ
[sarvaatmanah sama-drishah sva-sukhaanubhooteh]
saṁsevatāṁ sura-taror iva te prasādaḥ
[samsevataam sura-taror iva te prasaadah]
sevānurūpam udayo na viparyayo ’tra
[sevaanuroopam udayo na viparyayo ’tra]
Word-for-word
na — not brahmaṇaḥ — of the Absolute Truth sva — of own para — and other’s bheda — differential matiḥ — mentality tava — of You syāt — there can be sarva — of all beings ātmanaḥ — of the Soul sama — equal dṛśaḥ — whose vision sva — within Himself sukha — of happiness anubhūteḥ — whose experience saṁsevatām — for those who properly worship sura - taroḥ — of the heavenly desire tree iva — as if te — Your prasādaḥ — grace sevā — with the service anurūpam — in accordance udayaḥ — desirable results na — not viparyayaḥ — contradiction atra — in this .
Blended reading (Sanskrit + English inline)
na brahmaṇaḥ sva-para-bheda-matis tava syāt
na
not
brahmaṇaḥ
of the Absolute Truth
sva
of own
para
and other’s
bheda
differential
matiḥ
mentality
tava
of You
syāt
there can be
sarvātmanaḥ sama-dṛśaḥ sva-sukhānubhūteḥ
sarva
of all beings
ātmanaḥ
of the Soul
sama
equal
dṛśaḥ
whose vision
sva
within Himself
sukha
of happiness
anubhūteḥ
whose experience
saṁsevatāṁ sura-taror iva te prasādaḥ
saṁsevatām
for those who properly worship
sura - taroḥ
of the heavenly desire tree
iva
as if
te
Your
prasādaḥ
grace
sevānurūpam udayo na viparyayo ’tra
sevā
with the service
anurūpam
in accordance
udayaḥ
desirable results
na
not
viparyayaḥ
contradiction
atra
in this .
Important Words
  • sva-para-bheda — difference of own and other's
    Compound. The Absolute Truth has no insider/outsider partition. Gauḍīyas note this as a foundational reading of Bhagavān's nirupādhi-karuṇā — His mercy is causeless, not tribal.
  • sama-dṛśaḥ — of equal vision
    Genitive of sama-dṛk. Cf. Gītā 9.29: samo'haṁ sarva-bhūteṣu. The Lord's vision is equal — but His response is sevā-anurūpam, which the verse goes on to clarify.
  • sura-taroḥ — of the heavenly desire tree
    Genitive. The kalpa-vṛkṣa of Indra's garden gives whatever is asked. Kṛṣṇa is compared to it — but in fact He exceeds it, because the desire tree gives only the asked-for fruit; Kṛṣṇa gives Himself.
  • sevā-anurūpam — in accordance with the service
    The hinge of the verse. The Lord's grace is causeless yet proportional. No service is wasted; no extra credit is fabricated. Gauḍīyas read this as the perfect answer to charges of divine favouritism.
  • viparyayaḥ — contradiction, reversal
    There is no inversion here, no anomaly. Kṛṣṇa does not break His own pattern. The closing word of the verse is a quiet legal seal: this principle holds.
Within Your mind there can be no such differentiation as “This one is mine, and that is another’s,” because You are the Supreme Absolute Truth, the Soul of all beings, always equipoised and enjoying transcendental happiness within Yourself. Just like the heavenly desire tree, You bless all who properly worship You, granting their desired fruits in proportion to the service they render You. There is nothing wrong in this.
Purport

Śrīla Śrīdhara Svāmī explains that a desire tree has no material attachments or partiality but simply bestows its fruits upon those who deserve them, and not upon others. Jīva Gosvāmī Prabhupāda adds that a desire tree does not think, “This person is fit to worship me, but that other person is not.” Rather, a desire tree is satisfied with all who properly serve it. And the Lord acts in the same way, as explained here by King Yudhiṣṭhira. Śrīla Viśvanātha Cakravartī adds that no one should accuse Lord Kṛṣṇa of being envious of one person and showing favoritism toward another. Since the Lord is sva-sukhānubhūti, experiencing His own happiness within Himself, He has nothing to gain or lose in relation to conditioned souls. Rather, He reciprocates according to how they approach Him. Śrīla Prabhupāda very nicely sums up this point as follows in his rendering of King Yudhiṣṭhira’s statement: “If one takes to Kṛṣṇa consciousness, his life becomes fulfilled both materially and spiritually. This does not mean that You are partial to the Kṛṣṇa conscious person and indifferent to the non-Kṛṣṇa conscious person. You are equal to everyone; that is Your declaration. You cannot be partial to one and not interested in others, because You are sitting in everyone’s heart as the Supersoul and giving everyone the respective results of his fruitive activities. You give every living entity the chance to enjoy this material world as he desires. As the Supersoul, You are sitting in the body along with the living entity, giving him the results of his own actions as well as opportunities to turn toward Your devotional service by developing Kṛṣṇa consciousness. You openly declare that one should surrender unto You, giving up all other engagements, and that You will take charge of him, giving him relief from the reactions of all sins. You are like the desire tree in the heavenly planets, which awards benediction according to one’s desires. Everyone is free to achieve the highest perfection, but if one does not so desire, then Your awarding of lesser benedictions is not due to partiality.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Within Your mind there can be no such differentiation as "This one is mine, and that is another's," because You are the Supreme Absolute Truth, the Soul of all beings, always equipoised and enjoying transcendental happiness within Yourself. Just like the heavenly desire tree, You bless all who properly worship You, granting their desired fruits in proportion to the service they render You. There is nothing wrong in this.
Commentary

"But will I not display malice myself, if I show the excellence of those who are favorable to me and show the inferiority of those who go against me?" This verse relies. "You do not have a mentality of prejudice, distinguishing on the basis of "my side" and "the other side" (sva para), since you are completely pure (brahmanah). But as the supersoul in all living entities , you engage them all in their actions as they have fallen into an endless flow of karmas. And you give them good or bad results suitable to their acts, not by favoritism (samdrsah). And you have nothing to gain from the enjoyers or sufferers of their deeds. You are engaged in your own bliss (sva sukha anubhuteh)." "But then, who are the objects of my qualities like affection and mercy?" "You show affection (prasadah) to those who serve you with their hearts. You have such generosity you not only cut the bondage of karma but given everything up to your own self. Therefore you are called a desire tree." "But then do I not show some prejudice there?" "As the desire tree gives to those who take shelter of it, without considering a persons faults or merits, you also show mercy to any one who serves you. But this mercy is according to the quality of service. As a little service gives little results, great service gives great results. Thus there is no prejudice or injustice. There is nothing improper in it. Though your have no prejudice, you are especially favorable to your devotee, being controlled by affection. But even there, you give favorable results for favorable service and unfavorable results for faulty service."

Jīva Gosvāmī Gauḍīya
Commentary

The desire tree gives results to those who worship even they do not have strong attraction. Or, there is no distinctions that one person can worship because he is qualified and another cannot worship because he is unqualified. It is merciful to anyone who serves it with respect (sam—sevatāṁ). But in worshipping you, the result is not just according to the service. The result is more. Even if there is irregularity in the worship, the opposite, no result (viparyayaḥ), does not take place. tulasī-dala-mātreṇa jalasya culukena vā vikrīṇīte svam ātmānaṁ bhaktebhyo bhakta-vatsalaḥ. Kṛṣṇa, who is very affectionate toward his devotees, sells himself to a devotee who offers merely a tulasī leaf and a palmful of water. Viṣṇu-dharma According to the bhāva of the devotee there will be various degrees of result. Faith is the cause. tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo ’tha patet tato yadi | yatra kva vābhadram abhūd amuṣya kiṁ ko vārtha āpto ’bhajatāṁ sva-dharmataḥ || If a person having given up his duties in varṇāśrama, begins the worship of the Lord’s lotus feet, and happens to deviate or not reach perfection, there is no misfortune for him at all in the future. But what does the person who follows all duties of varṇāśrama but does not worship the Lord gain? 1.5.17

Śrīdhara Svāmī Gauḍīya
Commentary

Therefore be merciful to us, by giving results desired and even beyond our desires. The deep meaning is: destroy Jarāsandha. According to different services there are different results. By a little service there is a little result. There is a response to everyone doing service without being unfair. Thus it is said in the verse for those who are absorbed in your service (saṁsevatām) you show mercy. This also glorifies service. Or one should not say that equally the Lord gives mercy since he is Lord of the universe, and that he should not punish anyone. This verse answers. Though the Lord is the cause of everything, the ātmā of everyone and antaryāmī, and equal to all, is he inclined to the devotee or is there no difference in treatment of the non-devotee? Yes there is a difference. Why? He is affectionate to his devotee, since he experiences happiness from his devotees (sva-sukhānubhūteḥ). He will be merciful to those who serve him (saṁsevatām). By its nature, there is absorption in the service (sam). It does not mean that he will be merciful only to those who serve him in full surrender. An example is given. It is like a desire tree. The mercy yields results, not according to the amount of service but the opposite. A little service gives great results. But the results given by the Lord are greater than that given by the desire tree since he is the supreme Lord. That is proper.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)
Related verses
BG 17.20 BG 2.60 BG 5.7 BG 12.5 BG 5.4 BG 16.2 BG 6.1 BG 10.4 BG 3.27 BG 3.11 BG 18.1 BG 3.1
Concepts
Karma
Related lectures
Personal Guidance
Kṛṣṇa, like a desire tree, blesses everyone equally in proportion to their service. There is no favoritism in His mind; the apparent unfairness in our results reflects the variety in our offerings.
Reflection Questions
  • Where am I blaming the Lord for unequal outcomes that actually reflect different offerings?
  • What service of mine deserves to be deepened?
Analogy

A sun does not pick which lotuses to open. Yet some lotuses face the sun and bloom; others turn away and wither. The fault is not in the sun's vision, which is samadṛk. Kṛṣṇa is the cosmic kalpa-vṛkṣa — He fruits in exact proportion to the service offered, with no favouritism and no injustice (na viparyayaḥ).

Stories
Sudāmā the brāhmaṇa

Sudāmā came with a fistful of flat rice, offered with embarrassment. Kṛṣṇa, the sama-dṛk, did not look at the quantity — He looked at the love. Sudāmā returned home to a palace. The desire tree had bloomed in proportion to sevā, not to status or volume.

This verse names the principle Sudāmā experienced: sevā-anurūpam udayaḥ — the fruit comes in measure with the service.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.7

↗
श्रीभगवानुवाच सम्यग् व्यवसितं राजन् भवता शत्रुकर्शन । कल्याणी येन ते कीर्तिर्लोकाननु भविष्यति ॥ ७ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
samyag vyavasitaṁ rājan
[samyag vyavasitam raajan]
bhavatā śatru-karśana
[bhavataa shatru-karshana]
kalyāṇī yena te kīrtir
[kalyaanee yena te keertir]
lokān anubhaviṣyati
[lokaan anubhavishyati]
Word-for-word
śrī - bhagavān uvāca — the Supreme Lord said samyak — perfectly vyavasitam — determined rājan — O King bhavatā — by you śatru — of enemies karśana — O tormentor kalyāṇī — auspicious yena — by which te — your kīrtiḥ — fame lokān — all the worlds anubhaviṣyati — it will see .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Lord said
samyag vyavasitaṁ rājan
samyak
perfectly
vyavasitam
determined
rājan
O King
bhavatā śatru-karśana
bhavatā
by you
śatru
of enemies
karśana
O tormentor
kalyāṇī yena te kīrtir
kalyāṇī
auspicious
yena
by which
te
your
kīrtiḥ
fame
lokān anubhaviṣyati
lokān
all the worlds
anubhaviṣyati
it will see .
Important Words
  • samyak — perfectly, completely
    Adverb. Yudhiṣṭhira's decision is not partially right or politically clever — it is wholly correct. Kṛṣṇa, the witness in every heart, certifies this from inside.
  • vyavasitam — determined, resolved
    From vy-ava-so. Not a passing thought but a settled determination. Cf. Gītā 2.41 vyavasāyātmikā buddhiḥ — the resolute intelligence in bhakti.
  • śatru-karśana — O tormentor of enemies
    Compound vocative. Kṛṣṇa addresses Yudhiṣṭhira as one who already torments enemies, even though Jarāsandha still lives — Bhagavān speaks the future fact in the present tense.
  • kīrtiḥ — fame
    Not vain glory but the kīrti that flows from doing a sacrifice for Bhagavān. Gauḍīyas connect kīrti to kīrtana — fame that names the Lord glorifies the singer in return.
The Supreme Personality of Godhead said: Your decision is perfect, O King, and thus your noble fame will spread to all the worlds, O tormentor of your enemies.
Purport

Lord Kṛṣṇa here concurs with King Yudhiṣṭhira’s decision that the Rājasūya sacrifice should be performed. The Lord further agrees that there is nothing unfair in the fact that one result is achieved by those who worship Him, and another by those who do not. The great Bhāgavatam commentators point out that by addressing King Yudhiṣṭhira as śatru-karśana, “tormentor of enemies,” Lord Kṛṣṇa is imparting to him the potency to conquer all the enemy kings. Thus Kṛṣṇa predicted that King Yudhiṣṭhira’s noble fame would spread to all the worlds, and in fact it has.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Personality of Godhead said: Your decision is perfect, O King, and thus your noble fame will spread to all the worlds, O tormentor of your enemies.
Commentary

" O great cloud showering the nectar of my glories! O king! Certainly you have my permission to perform the sacrifice." He says this, taking support of the people. "O killer of enemies!" Calling Yudhisthira in this way, Krsna bestows upon him the power of conquer all kings. "If you cannot cut down the enemies with this power, what can it do? I will make you completely glorious in the eyes of all people."

Jīva Gosvāmī Gauḍīya
Commentary

The Lord’s mercy, which is more profuse than that of the desire tree, is shown by his words. What you decided is very good. The reasons will be explained. O king! Because this is the duty of the king, it is auspicious for the whole world or will produce bhakti to me in all the people. It will spread to all the people (anu lokān).

Śrīdhara Svāmī Gauḍīya
Commentary

The Lord announces that he is pleased with what Yudhiṣṭhira said and gives his consent. What you have decided to do or what you want to do is proper. It is suitable to you. O king! This should be done by a king or because you are king upholding dharma, or because you shine with all good qualities. Your superior fame or fame auspicious for the world (kalyāṇī) will spread to the people.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Ishvara Pranidhana (Surrender to God)Aparigraha (Non-possessiveness)
Related verses
BG 17.20 BG 2.60 BG 5.7 BG 12.5 BG 5.4 BG 16.2 BG 6.1 BG 10.4 BG 18.1 BG 6.13
Related lectures
Personal Guidance
Kṛṣṇa praised Yudhiṣṭhira's decision: 'Your noble fame will spread to all worlds.' The Lord blesses with words before action; encouragement is itself a divine gift.
Reflection Questions
  • Whose good decision could I encourage out loud today?
  • What encouragement from the Lord am I refusing to take in?
Analogy

When the Lord praises a devotee's decision, He is not flattering — He is signing the order. Yudhiṣṭhira's resolve was perfect (samyak vyavasitam), and Kṛṣṇa's words function like a royal seal pressed onto the document of the Rājasūya: the fame is already in motion before the work begins.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.8

↗
ऋषीणां पितृदेवानां सुहृदामपि न: प्रभो । सर्वेषामपि भूतानामीप्सित: क्रतुराडयम् ॥ ८ ॥
ṛṣīṇāṁ pitṛ-devānāṁ
[risheenaam pitri-devaanaam]
suhṛdām api naḥ prabho
[suhridaam api nah prabho]
sarveṣām api bhūtānām
[sarveshaam api bhootaanaam]
īpsitaḥ kratu-rāḍ ayam
[eepsitah kratu-raad ayam]
Word-for-word
ṛṣīṇām — for the sages pitṛ — departed forefathers devānām — and demigods suhṛdām — for the friends api — also naḥ — our prabhoḥ — master sarveṣām — for all api — as well bhūtānām — living beings īpsitaḥ — desirable kratu — of major Vedic sacrifices rāṭ — king ayam — this .
Blended reading (Sanskrit + English inline)
ṛṣīṇāṁ pitṛ-devānāṁ
ṛṣīṇām
for the sages
pitṛ
departed forefathers
devānām
and demigods
suhṛdām api naḥ prabho
suhṛdām
for the friends
api
also
naḥ
our
prabhoḥ
master
sarveṣām api bhūtānām
sarveṣām
for all
api
as well
bhūtānām
living beings
īpsitaḥ kratu-rāḍ ayam
īpsitaḥ
desirable
kratu
of major Vedic sacrifices
rāṭ
king
ayam
this .
Important Words
  • ṛṣīṇām — for the sages
    Genitive plural. The Rājasūya satisfies the ṛṣis through Vedic recitation and dakṣiṇā — the sacrifice nourishes the very order that transmits dharma.
  • pitṛ-devānām — of the forefathers and demigods
    Compound. The sacrifice repays the two ancestral debts (pitṛ-ṛṇa, deva-ṛṇa) that bind every embodied being. A king who performs Rājasūya frees his entire lineage.
  • suhṛdām — for the well-wishers
    Kṛṣṇa includes Himself in 'our friends' — suhṛdām naḥ. Bhagavān as suhṛt-sarva-bhūtānām (Gītā 5.29) is named here in passing, as if it were the most ordinary thing.
  • kratu-rāṭ — king of sacrifices
    Compound. Rājasūya is itself a king — the Rājan among yajñas. The mood: only the king-of-yajñas befits the King-of-kings being worshipped through it.
Indeed, My lord, for the great sages, the forefathers and the demigods, for Our well-wishing friends and, indeed, for all living beings, the performance of this king of Vedic sacrifices is desirable.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Indeed, My lord, for the great sages, the forefathers and the demigods, for Our well-wishing friends and, indeed, for all living beings, the performance of this king of Vedic sacrifices is desirable.
Commentary

After collecting the items perform (aharasva) the sacrifice.

Jīva Gosvāmī Gauḍīya
Commentary

Not only by gaining fame do you make everyone happy but by you everyone will become happy. For Pitṛs, devatās, and us, your friends, this sacrifice will increase our appreciation of the Lord and thus increase our affection for him. Or this sacrifice is desire by all because of your humble nature. You are capable (prabho)!

Related values & verses
Related values
Daya (Compassion / Mercy)Vairagya (Detachment / Dispassion)Kritajnata (Gratitude)Seva (Service / Selfless Action)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Vinaya (Humility / Modesty)Santosha (Contentment)
Related verses
BG 8.4 SB 11.11.29-32 Manu 4.186SB 4.29.1 BG 4.24 BG 9.26 BG 7.8 BG 3.9
Concepts
Jiva
Related lectures
Personal Guidance
Sages, forefathers, demigods, friends, and all living beings benefit from a great sacrifice. Genuine acts of worship ripple outward, helping beings we will never meet.
Reflection Questions
  • Whose unseen benefit is part of my sādhana?
  • How does seeing the wider effect of worship shape my motivation?
Analogy

A village well during a drought is not chosen for the comfort of one family — it serves sages, ancestors, deities, friends, and animals alike. Kṛṣṇa frames the Rājasūya as exactly that well: a sacrifice whose water reaches every order of being.

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Śrīmad-Bhāgavatam 10.72.9

↗
विजित्य नृपतीन्सर्वान् कृत्वा च जगतीं वशे । सम्भृत्य सर्वसम्भारानाहरस्व महाक्रतुम् ॥ ९ ॥
vijitya nṛpatīn sarvān
[vijitya nripateen sarvaan]
kṛtvā ca jagatīṁ vaśe
[kritvaa cha jagateem vashe]
sambhṛtya sarva-sambhārān
[sambhritya sarva-sambhaaraan]
āharasva mahā-kratum
[aaharasva mahaa-kratum]
Word-for-word
vijitya — conquering nṛ - patīn — the kings sarvān — all kṛtvā — making ca — and jagatīm — the earth vaśe — under your control sambhṛtya — collecting sarva — all sambhārān — the paraphernalia āharasva — execute mahā — great kratum — the sacrifice .
Blended reading (Sanskrit + English inline)
vijitya nṛpatīn sarvān
vijitya
conquering
nṛ - patīn
the kings
sarvān
all
kṛtvā ca jagatīṁ vaśe
kṛtvā
making
ca
and
jagatīm
the earth
vaśe
under your control
sambhṛtya sarva-sambhārān
sambhṛtya
collecting
sarva
all
sambhārān
the paraphernalia
āharasva mahā-kratum
āharasva
execute
mahā
great
kratum
the sacrifice .
Important Words
  • vijitya — conquering
    Gerund — 'having conquered'. Note that the conquest is preliminary, not the point. The Rājasūya is the point; victory is preparation.
  • nṛ-patīn — the kings
    Compound accusative. The kings of the earth must be brought under one suzerain before the sacrifice can be offered — Vedic dīkṣā for a samrāṭ requires unrivalled sovereignty.
  • sambhārān — the paraphernalia
    Accusative plural. Sacrificial materials — ghee, grains, gold, soma vessels. Even after conquest, the work is not over; the sacrificial details must be gathered with care.
  • mahā-kratum — the great sacrifice
    Compound. Mahā here is not loose — the Rājasūya is technically a mahā-kratu, requiring years of preparation and a vast ritual establishment.
First conquer all kings, bring the earth under your control and collect all the required paraphernalia; then execute this great sacrifice.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
First conquer all kings, bring the earth under your control and collect all the required paraphernalia; then execute this great sacrifice.
Jīva Gosvāmī Gauḍīya
Commentary

Having shown this, he encourages the king in two verses. Conquering Jarāsandha and others completely (vi—jitya), making them subservient and taking their wealth at you will, and bringing the world under your control, collect the ingredients and perform (āharasva) the sacrifice. Or, bring the sacrifice under your control (āharasva).

Related values & verses
Related values
Mardava (Gentleness)Daya (Compassion / Mercy)Sthitaprajna (Steady Wisdom)Tejas (Inner Radiance / Vigour)Kartavya (Duty / Responsibility)Tapas (Austerity / Discipline)Titiksha (Forbearance / Endurance)Abhaya (Fearlessness)Satya (Truthfulness)Udyama (Industriousness / Effort)Achapalya (Steadiness / Non-fickleness)Prema (Divine Love)Dhriti (Resilience / Steadfastness / Fortitude)
Related verses
BG 8.4 BG 2.66 SB 4.29.1 BG 4.24 BG 2.15
Concepts
Jiva
Personal Guidance
Kṛṣṇa advised: first conquer all kings, then bring the earth under your control, then perform the sacrifice. Great acts need preparation; we do not start with the ceremony, we earn the right to it.
Reflection Questions
  • What preparation am I skipping in my eagerness to perform the final act?
  • Where could 'first conquer, then sacrifice' reshape my approach?
Analogy

Before a coronation the courtyard must be swept and the lamps lit. Before the Rājasūya — the cosmic coronation of dharma — the earth itself must be swept clean of unsubmitted kings. Conquest here is sweeping, not greed.

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Śrīmad-Bhāgavatam 10.72.10

↗
एते ते भ्रातरो राजल्ँ लोकपालांशसम्भवा: । जितोऽस्म्यात्मवता तेऽहं दुर्जयो योऽकृतात्मभि: ॥ १० ॥
ete te bhrātaro rājaḻ
[ete te bhraataro raajaḻ]
loka-pālāṁśa-sambhavāḥ
[loka-paalaamsha-sambhavaah]
jito ’smy ātmavatā te ’haṁ
[jito ’smy aatmavataa te ’ham]
durjayo yo ’kṛtātmabhiḥ
[durjayo yo ’kritaatmabhih]
Word-for-word
ete — these te — your bhrātaraḥ — brothers rājan — O King loka — of the planets pāla — from the ruling demigods aṁśa — as partial expansions sambhavāḥ — born jitaḥ — conquered asmi — am ātma - vatā — self-controlled te — by you aham — I durjayaḥ — unconquerable yaḥ — who akṛta - ātmabhiḥ — by those who have not conquered their senses .
Blended reading (Sanskrit + English inline)
ete te bhrātaro rājaḻ
ete
these
te
your
bhrātaraḥ
brothers
rājan
O King
loka-pālāṁśa-sambhavāḥ
loka
of the planets
pāla
from the ruling demigods
aṁśa
as partial expansions
sambhavāḥ
born
jito ’smy ātmavatā te ’haṁ
jitaḥ
conquered
asmi
am
ātma - vatā
self-controlled
te
by you
aham
I
durjayo yo ’kṛtātmabhiḥ
durjayaḥ
unconquerable
yaḥ
who
akṛta - ātmabhiḥ
by those who have not conquered their senses .
Important Words
  • loka-pāla — ruling demigods of the planets
    Compound. Dharma, Vāyu, Indra, Aśvins are the lokapālas presiding over the directions; the Pāṇḍavas are their aṁśas walking the earth.
  • aṁśa-sambhavāḥ — born as partial expansions
    Compound plural. Aṁśa here is technical: not the full divinity but its partial descent. Cf. Gītā 15.7 mamaivāṁśo — even jīvas are aṁśas, but here Kṛṣṇa means the deva-aṁśa-avatāra mode.
  • ātma-vatā — by the self-controlled one
    Instrumental. The truly self-mastered devotee conquers even the Lord — this is the secret of bhakti's reverse-power. Kṛṣṇa concedes jitaḥ asmi: 'I am conquered'.
  • durjayaḥ — unconquerable
    Adjective. The Lord is durjaya for the akṛta-ātmā — those who have not mastered themselves. For Yudhiṣṭhira, He is the opposite. Gauḍīya read: bhakti makes the durjaya sujaya.
These brothers of yours, O King, have taken birth as partial expansions of the demigods ruling various planets. And you are so self-controlled that you have conquered even Me, who am unconquerable for those who cannot control their senses.
Purport

Śrīla Prabhupāda writes in Kṛṣṇa, “It is said that Bhīma was born of the demigod Vāyu and that Arjuna was born of the demigod Indra, whereas King Yudhiṣṭhira himself was born of the demigod Yamarāja.” Śrīla Prabhupāda goes on to state, “Lord Kṛṣṇa told King Yudhiṣṭhira that He becomes conquered by the love of one who has conquered his senses. One who has not conquered his senses cannot conquer the Supreme Personality of Godhead. This is the secret of devotional service. To conquer the senses means to engage them constantly in the service of the Lord. The specific qualification of all the Pāṇḍava brothers was that they always engaged their senses in the service of the Lord. One who thus engages his senses becomes purified, and with purified senses one can actually render service to the Lord. The Lord can thus be conquered by the devotee through loving transcendental service.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
These brothers of yours, O King, have taken birth as partial expansions of the demigods ruling various planets. And you are so self-controlled that you have conquered even Me, who am unconquerable for those who cannot control their senses.
Commentary

Even I have been brought under control by you, who have controlled your senses (atmavata). Another meaning is I have been brought under control by you, for whom I am all in all. I cannot be conquered by those who do not control their senses (akrtatmabhih).

Jīva Gosvāmī Gauḍīya
Commentary

Pointing with his hand, Kṛṣṇa shows the glories of the Pāṇḍavas to encourage them. According to rumor they are said to expansions of the devatās. Actually the devatās are their expansions, since they are intimate associates of the Lord. yūyaṁ nṛ-loke bata bhūri-bhāgā lokaṁ punānā munayo ’bhiyanti yeṣāṁ gṛhān āvasatīti sākṣād gūḍhaṁ paraṁ brahma manuṣya-liṅgam Mahārāja Yudhiṣṭhira, all of you [the Pāṇḍavas] are extremely fortunate, for the Supreme Lord, Kṛṣṇa, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house. SB 7.10.48 He addresses the king, indicating he is better than the others. He encourages him particularly. Even I am dependent on you. He indicates that the king is the best among all. I have been conquered by you. I am eternally under your control, since you have made me dedicated solely to you (ātmavatā). Others do not have control of me. I am not conquered by those who have not offered their hearts to me (akṛtātmabhiḥ).

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)
Related verses
BG 2.60 BG 17.15 BG 5.7 BG 12.5 BG 5.4 BG 16.2 BG 6.1 BG 17.16 BG 9.26 BG 10.4 BG 3.27 BG 3.11
Personal Guidance
The Pāṇḍava brothers are partial demigod expansions, and Yudhiṣṭhira's self-control has even 'conquered' Kṛṣṇa. The Lord allows Himself to be won by the self-controlled devotee.
Reflection Questions
  • What self-control of mine could begin to 'win' the Lord?
  • Where do I underestimate the power of inner discipline to attract divine attention?
Analogy

Five clay pots can be filled from the same well only because the well is generous. Kṛṣṇa names the brothers as aṁśas of the lokapālas — partial expansions of the rulers of the directions. Yet He notes the deeper miracle: even He, who fills all wells, has been conquered by Yudhiṣṭhira's self-control.

Stories
The lokapāla origin of the Pāṇḍavas

Mahābhārata records: Yudhiṣṭhira from Dharma, Bhīma from Vāyu, Arjuna from Indra, the twins from the Aśvins. The five brothers are not merely human heroes — they are partial descents of the world-rulers themselves. This is why no earthly king will withstand them in the dig-vijaya to come.

Bhakti conquers the unconquerable

Kṛṣṇa Himself says ahaṁ bhakta-parādhīno — 'I am dependent on My devotee'. Yudhiṣṭhira's ātma-vattā — self-mastery surrendered to Kṛṣṇa — turns the unconquerable Lord into one who is conquered, lovingly. The same point appears in 10.9, where ropes that could not bind Kṛṣṇa bound Him because Yaśodā loved Him as a son.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.11

↗
न कश्चिन्मत्परं लोके तेजसा यशसा श्रिया । विभूतिभिर्वाभिभवेद् देवोऽपि किमु पार्थिव: ॥ ११ ॥
na kaścin mat-paraṁ loke
[na kashchin mat-param loke]
tejasā yaśasā śriyā
[tejasaa yashasaa shriyaa]
vibhūtibhir vābhibhaved
[vibhootibhir vaabhibhaved]
devo ’pi kim u pārthivaḥ
[devo ’pi kim u paarthivah]
Word-for-word
na — not kaścit — any person mat — to Me param — one who is dedicated loke — in this world tejasā — by his strength yaśasā — fame śriyā — beauty vibhūtibhiḥ — opulences vā — or abhibhavet — can overcome devaḥ — a demigod api — even kim u — what to speak of pārthivaḥ — a ruler of the earth .
Blended reading (Sanskrit + English inline)
na kaścin mat-paraṁ loke
na
not
kaścit
any person
mat
to Me
param
one who is dedicated
loke
in this world
tejasā yaśasā śriyā
tejasā
by his strength
yaśasā
fame
śriyā
beauty
vibhūtibhir vābhibhaved
vibhūtibhiḥ
opulences
vā
or
abhibhavet
can overcome
devo ’pi kim u pārthivaḥ
devaḥ
a demigod
api
even
kim u
what to speak of
pārthivaḥ
a ruler of the earth .
Important Words
  • mat-param — one dedicated to Me
    Compound accusative. Mat-paraḥ is the Gauḍīya badge — one whose paraḥ (highest) is Me. The verse promises that this badge alone makes one untouchable, even by demigods.
  • tejasā — by strength, by potency
    Instrumental. The first of four worldly powers listed. Even tejas — the warrior's primary asset — cannot prevail against bhakti.
  • vibhūtibhiḥ — by opulences
    Instrumental plural. The same word Yudhiṣṭhira used in verse 3 — but inverted. Material vibhūtis cannot overcome the devotee; Kṛṣṇa's vibhūtis are what the devotee worships.
  • abhibhavet — can overcome
    Optative. The verb form softens but the meaning is absolute — there is no scenario in which this overcoming can succeed. Bhakti is structurally protected.
No one in this world, even a demigod — what to speak of an earthly king — can defeat My devotee with his strength, beauty, fame or riches.
Purport

Here Lord Kṛṣṇa assures King Yudhiṣṭhira that he will have no problem conquering the worldly kings, since the King is a pure devotee and the Lord’s pure devotees can never be conquered, even by the demigods, what to speak of earthly kings. Although materialists are proud of their power, fame, beauty and opulence, they can never surpass the pure devotees of the Lord in any of these categories.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
No one in this world, even a demigod—what to speak of an earthly king—can defeat My devotee with his strength, beauty, fame or riches.
Commentary

You should not fear defeat by the other side. I say this with great confidence. My devotee, even lacking some power, cannot be defeated by anyone. What then to speak of you?

Jīva Gosvāmī Gauḍīya
Commentary

He makes his point using a negative and kaimutya. No one on earth, no devatā, no king can defeat a person who is inclined to me (mat-param), what to speak of you who are great devotees. Śriyā means “by beauty.”

Śrīdhara Svāmī Gauḍīya
Commentary

No one, on any planet (loke), can defeat my devotee. Or no person, even existing on this planet, what to speak of other places, can defeat my devotee, by his beauty (śriyā) etc.

Related values & verses
Related values
Mardava (Gentleness)Daya (Compassion / Mercy)Sthitaprajna (Steady Wisdom)Nishkama Karma (Selfless Action)Vairagya (Detachment / Dispassion)Kritajnata (Gratitude)Tejas (Inner Radiance / Vigour)Shanti (Peace / Tranquility)Asteya (Non-stealing / Honesty)Kartavya (Duty / Responsibility)Tapas (Austerity / Discipline)Pratijna (Vow-keeping / Sacred Resolve)Titiksha (Forbearance / Endurance)Satya (Truthfulness)Shaucha (Cleanliness / Purity)
Related verses
BG 12.3 BG 6.35
Concepts
Jiva
Related lectures
Personal Guidance
No one — not even a demigod — can defeat the Lord's devotee in strength, beauty, fame, or wealth. Devotional standing is the only standing that cannot be taken away.
Reflection Questions
  • Where am I anxious about losing standing the Lord could secure?
  • What does it mean to live as if my real wealth is bhakti?
Analogy

Strength, beauty, fame, riches — these are like burning lamps in front of the sun. They cannot 'overcome' the sun; they cannot even register. The verse promises that the same is true of a devotee: no demigod, no king, no force overcomes one who is mat-paraḥ.

Stories
Prahlāda before Hiraṇyakaśipu

All the strength, beauty, fame and riches of the daitya empire were concentrated in Hiraṇyakaśipu. Against him stood one boy with no weapons, no army, no wealth — only mat-paratā. Every assault failed; the demon's own pillar produced Nṛsiṁha. The verse describes Prahlāda's protection in advance.

Vibhīṣaṇa in Lankā

Vibhīṣaṇa, dedicated to Rāma, walked out of his brother's golden city carrying nothing and was crowned king of Lankā by the close of the war. Rāvaṇa's tejas, yaśas, śrī, vibhūtibhiḥ could not abhibhavet a single mat-paraḥ rākṣasa.

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Śrīmad-Bhāgavatam 10.72.12

↗
श्रीशुक उवाच निशम्य भगवद्गीतं प्रीत: फुल्ल‍मुखाम्बुज: । भ्रातृन् दिग्विजयेऽयुङ्क्त विष्णुतेजोपबृंहितान् ॥ १२ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
niśamya bhagavad-gītaṁ
[nishamya bhagavad-geetam]
prītaḥ phulla-mukhāmbujaḥ
[preetah phulla-mukhaambujah]
bhrātṝn dig-vijaye ’yuṅkta
[bhraatreen dig-vijaye ’yunkta]
viṣṇu-tejopabṛṁhitān
[vishnu-tejopabrimhitaan]
Word-for-word
śrī - śukaḥ uvāca — Śrī Śuka said niśamya — hearing bhagavat — of the Supreme Lord gītam — the song prītaḥ — pleased phulla — blossoming mukha — his face ambujaḥ — lotuslike bhrātṝn — his brothers dik — of all the directions vijaye — in the conquest ayuṅkta — engaged viṣṇu — of Lord Viṣṇu tejaḥ — with the potency upabṛṁhitān — fortified .
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī - śukaḥ uvāca
Śrī Śuka said
niśamya bhagavad-gītaṁ
niśamya
hearing
bhagavat
of the Supreme Lord
gītam
the song
prītaḥ phulla-mukhāmbujaḥ
prītaḥ
pleased
phulla
blossoming
mukha
his face
ambujaḥ
lotuslike
bhrātṝn dig-vijaye ’yuṅkta
bhrātṝn
his brothers
dik
of all the directions
vijaye
in the conquest
ayuṅkta
engaged
viṣṇu-tejopabṛṁhitān
viṣṇu
of Lord Viṣṇu
tejaḥ
with the potency
upabṛṁhitān
fortified .
Important Words
  • bhagavat-gītam — sung by the Supreme Lord
    Compound. The Lord's speech is itself called gītam — a song. Even casual instructions from Kṛṣṇa are songs to a devotee's ear; this is why śrīmad-bhagavat-gītā bears that name.
  • phulla-mukha-ambujaḥ — his face like a blossoming lotus
    Compound nominative. Yudhiṣṭhira's face blooms not from political confidence but from the touch of the Lord's words. Gauḍīya rasa: the body responds to nāma and vāṇī of the Lord.
  • viṣṇu-tejaḥ — the potency of Lord Viṣṇu
    Compound. The brothers are fortified by viṣṇu-tejas — not their own. Cf. verse 40 where Kṛṣṇa pours svena tejasā into Bhīma at the climax of Jarāsandha's death. Same principle, two scales.
  • upabṛṁhitān — fortified, augmented
    Past participle. The brothers were not merely sent; they were already augmented by Viṣṇu-tejas before leaving — Kṛṣṇa's empowerment is the cause of the conquest, not its reward.
Śukadeva Gosvāmī said: Upon hearing these words sung by the Supreme Lord, King Yudhiṣṭhira became joyful, and his face blossomed like a lotus. Thus he sent forth his brothers, who were empowered with Lord Viṣṇu’s potency, to conquer all directions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Upon hearing these words sung by the Supreme Lord, King Yudhiṣṭhira became joyful, and his face blossomed like a lotus. Thus he sent forth his brothers, who were empowered with Lord Viṣṇu's potency, to conquer all directions.
Commentary

The elision of tejas and upabrmhitan is poetic license. Otherwise the word can be taken as teja in which case there would be normal elision according to rule.

Jīva Gosvāmī Gauḍīya
Commentary

Hearing the words of the Lord, full of all powers (bhagavad), which were like a song because of his affection, which indicated the success of the sacrifice and increased their enthusiasm, Yudhiṣṭhira became joyful and sent his brothers who were filled with power of the Lord who pervades the universe (viṣṇu). In order to conquer the directions, at this time Kṛṣṇa gave them his own powers, or they had these powers of the Lord at all times.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Ishvara Pranidhana (Surrender to God)Aparigraha (Non-possessiveness)Ahimsa (Non-violence / Compassion)Hrih (Modesty / Sense of Shame)Anahankarah (Freedom from False Ego)
Related verses
BG 17.20 BG 2.60 BG 5.7 BG 5.4 BG 16.2 BG 6.1 BG 10.4 BG 18.1 BG 7.8
Related lectures
Personal Guidance
Yudhiṣṭhira's face blossomed like a lotus on hearing the Lord's words; he then sent his brothers to conquer the directions. Joy authorized by Kṛṣṇa becomes the energy for service.
Reflection Questions
  • Where could a moment of receiving the Lord's reassurance precede my next act?
  • How does spiritual joy actually empower outer action?
Analogy

When the king lights a lamp from his own flame and hands it out in four directions, the four torches are not four flames — they are one flame moving. The four Pāṇḍava brothers carry viṣṇu-tejas itself outward; Yudhiṣṭhira's lotus face blooms because what is going forth is not his army but Bhagavān's potency.

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Śrīmad-Bhāgavatam 10.72.13

↗
सहदेवं दक्षिणस्यामादिशत् सह सृञ्जयै: । दिशि प्रतीच्यां नकुलमुदीच्यां सव्यसाचिनम् । प्राच्यां वृकोदरं मत्स्यै: केकयै: सह मद्रकै: ॥ १३ ॥
sahadevaṁ dakṣiṇasyām
[sahadevam dakshinasyaam]
ādiśat saha sṛñjayaiḥ
[aadishat saha srinjayaih]
diśi pratīcyāṁ nakulam
[dishi prateechyaam nakulam]
udīcyāṁ savyasācinam
[udeechyaam savyasaachinam]
prācyāṁ vṛkodaraṁ matsyaiḥ
[praachyaam vrikodaram matsyaih]
kekayaiḥ saha madrakaiḥ
[kekayaih saha madrakaih]
Word-for-word
sahadevam — Sahadeva dakṣiṇasyām — to the south ādiśat — he ordered saha — with sṛñjayaiḥ — the warriors of the Sṛñjaya clan diśi — to the direction pratīcyām — western nakulam — Nakula udīcyām — to the north savyasācinam — Arjuna prācyām — to the east vṛkodaram — Bhīma matsyaiḥ — the Matsyas kekayaiḥ — the Kekayas saha — together with madrakaiḥ — and the Madrakas .
Blended reading (Sanskrit + English inline)
sahadevaṁ dakṣiṇasyām
sahadevam
Sahadeva
dakṣiṇasyām
to the south
ādiśat saha sṛñjayaiḥ
ādiśat
he ordered
saha
with
sṛñjayaiḥ
the warriors of the Sṛñjaya clan
diśi pratīcyāṁ nakulam
diśi
to the direction
pratīcyām
western
nakulam
Nakula
udīcyāṁ savyasācinam
udīcyām
to the north
savyasācinam
Arjuna
prācyāṁ vṛkodaraṁ matsyaiḥ
prācyām
to the east
vṛkodaram
Bhīma
matsyaiḥ
the Matsyas
kekayaiḥ saha madrakaiḥ
kekayaiḥ
the Kekayas
saha
together with
madrakaiḥ
and the Madrakas .
Important Words
  • savyasācinam — Arjuna (the ambidextrous archer)
    Accusative. Savyasācī — 'one who can draw the bowstring with either hand'. A name that names a martial fact, used here to assign him the toughest direction (north, toward the Himalayan kingdoms).
  • vṛkodaram — Bhīma (wolf-bellied)
    Accusative. The name fits him for the east, where Jarāsandha and Magadha lie — though, as we will see, Jarāsandha is not subdued in this dig-vijaya. He waits for Kṛṣṇa's personal arrangement.
  • dakṣiṇasyām — to the south
    Feminine locative. The south goes to Sahadeva — gentle, scholarly, but assigned the territory that includes Lankā's old kingdoms. Mahābhārata records his success there.
  • pratīcyām — western
    Feminine locative. Nakula takes the west — the direction of Sindhu and the maternal Madra clans. Each brother is matched to the direction his temperament fits.
He sent Sahadeva to the south with the Sṛñjayas, Nakula to the west with the Matsyas, Arjuna to the north with the Kekayas, and Bhīma to the east with the Madrakas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
He sent Sahadeva to the south with the Sṛñjayas, Nakula to the west with the Matsyas, Arjuna to the north with the Kekayas, and Bhīma to the east with the Madrakas.
Commentary

Sahadeva took with him the Srnjayas. Nakula took the Matsyas, Arjuna took the Kekayas and Bhima took the Madrakas.

Jīva Gosvāmī Gauḍīya
Commentary

This verse describes where he sent them. Out of affection, he sent Sahadeva to the south and Nakula to the west on considering their strength. It was certain they would conquer everyone there and surpass all difficulties, since those places were not difficult to approach and conquer. He sent Arjuna north, because this direction was difficult to cross due to huge mountains, with Gandharvas and devatās difficult to conquer. Arjuna was famous for begin able to draw his bow with the left hand (savyasācinam). In this way he is glorified in the verse. He sent Bhīma to the west, with expectation he would defeat Jarāsandha who was equal to him in strength. In this way he gave orders to them from younger to older, each with successive importance.

Related values & verses
Related values
Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom
Related verses
BG 5.18 BG 8.4 BG 14.12 BG 14.1 BG 12.1 BG 18.37 BG 11.1 BG 3.3 SB 1.2BG 12.3 BG 4.8 BG 15.9 BG 6.35 BG 18.74
Concepts
Jiva
Personal Guidance
Each brother was sent to the direction he was best suited for. Distribution of labor according to gift, not equality of task, is wise leadership.
Reflection Questions
  • Am I matching people to tasks based on their gifts or just on availability?
  • What direction am I being sent toward, and is it actually mine?
Analogy

Four spokes go out from a single hub. Without the hub the spokes are sticks; with it they wheel across the earth. The four brothers fanning to four directions are spokes; Yudhiṣṭhira at the centre is the hub; Kṛṣṇa is the unmoving axle.

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Śrīmad-Bhāgavatam 10.72.14

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ते विजित्य नृपान्वीरा आजह्रुर्दिग्भ्य ओजसा । अजातशत्रवे भूरि द्रविणं नृप यक्ष्यते ॥ १४ ॥
te vijitya nṛpān vīrā
[te vijitya nripaan veeraa]
ājahrur digbhya ojasā
[aajahrur digbhya ojasaa]
ajāta-śatrave bhūri
[ajaata-shatrave bhoori]
draviṇaṁ nṛpa yakṣyate
[dravinam nripa yakshyate]
Word-for-word
te — they vijitya — defeating nṛpān — kings vīrāḥ — the heroes ājahruḥ — brought digbhyaḥ — from the different directions ojasā — by their personal strength ajāta - śatrave — to Yudhiṣṭhira Mahārāja, whose enemy was never born bhūri — abundant draviṇam — wealth nṛpa — O King (Parīkṣit) yakṣyate — who was intending to perform sacrifice .
Blended reading (Sanskrit + English inline)
te vijitya nṛpān vīrā
te
they
vijitya
defeating
nṛpān
kings
vīrāḥ
the heroes
ājahrur digbhya ojasā
ājahruḥ
brought
digbhyaḥ
from the different directions
ojasā
by their personal strength
ajāta-śatrave bhūri
ajāta - śatrave
to Yudhiṣṭhira Mahārāja, whose enemy was never born
bhūri
abundant
draviṇaṁ nṛpa yakṣyate
draviṇam
wealth
nṛpa
O King (Parīkṣit)
yakṣyate
who was intending to perform sacrifice .
Important Words
  • ājahruḥ — they brought
    Perfect plural. From ā-hṛ. The wealth was brought, not extracted. In the Mahābhārata, most kings yielded peacefully once they recognised the Pāṇḍavas; the Rājasūya wealth flowed as offering, not loot.
  • ajāta-śatrave — to Yudhiṣṭhira, 'one whose enemy was never born'
    Compound dative. Yudhiṣṭhira's epithet — there is no being who is truly his enemy. The dig-vijaya succeeds because there is no real enmity to break.
  • bhūri-draviṇam — abundant wealth
    Compound accusative. The verse marks the scale — not modest tribute but vast wealth, befitting a Rājasūya whose ghee, gold and grain bill is staggering.
  • yakṣyate — who was intending to perform sacrifice
    Future participle from yaj. Note the framing: the wealth is brought for one who is about to sacrifice. Wealth meant for yajña is sanctified before it arrives.
After defeating many kings with their prowess, these heroic brothers brought back abundant wealth for Yudhiṣṭhira Mahārāja, who was intent on performing the sacrifice, O King.
Purport

Śrīla Prabhupāda writes: “It may be noted that by dispatching his younger brothers to conquer in different directions, King Yudhiṣṭhira did not actually intend that they declare war with the kings. Actually, the brothers started for different directions to inform the respective kings about King Yudhiṣṭhira’s intention to perform the Rājasūya sacrifice. The kings were thus informed that they were required to pay taxes for the execution of the sacrifice. This payment of taxes to Emperor Yudhiṣṭhira meant that the king accepted subjugation before him. In case of a king’s refusal to act accordingly, there was certainly a fight. Thus by their influence and strength, the brothers conquered all the kings in different directions, and they were able to bring in sufficient taxes and presentations. These were brought before King Yudhiṣṭhira by his brothers.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After defeating many kings with their prowess, these heroic brothers brought back abundant wealth for Yudhiṣṭhira Mahārāja, who was intent on performing the sacrifice, O King.
Commentary

They brought back the wealth and gave it to Yudhisthira.

Jīva Gosvāmī Gauḍīya
Commentary

They defeated the kings swiftly (ojasā) because they were courageous (vīrāḥ). Though the kings were defeated, they did not hate Yudhiṣṭhira, who had no enemy. Rather they had devotion to him since Yudhiṣṭhira had not hatred for any of them, due to his nature. The victory was for performing the rājasūya sacrifice. Instead of ājahruḥ sometimes ājigyuḥ is seen. Then the meaning is “They conquered the kings and wealth for Yudhiṣṭhira and came back.” O king! This is more glorious than the acts of previous kings. Please hear carefully. He says this to encourage Parīkṣit.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Ishvara Pranidhana (Surrender to God)Aparigraha (Non-possessiveness)
Related verses
BG 2.60 BG 5.7 BG 12.5 BG 5.4 BG 6.1 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 6.13 BG 7.8
Personal Guidance
The brothers brought back abundant wealth — but the purpose was to inform other kings of Yudhiṣṭhira's intention, not provoke war. Even strong action can be done with peaceful purpose.
Reflection Questions
  • Where do I confuse strong action with hostile action?
  • What firm step could I take with peaceful intent today?
Analogy

Tributaries do not climb back to their source on their own — yet at the time of yajña, all wealth flows uphill, toward the sacrificer. The brothers do not seize; they channel. The world's wealth comes home to Indraprastha as river-water to the sea, drawn by yajña-arthe.

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Śrīmad-Bhāgavatam 10.72.15

↗
श्रुत्वाजितं जरासन्धं नृपतेर्ध्यायतो हरि: । आहोपायं तमेवाद्य उद्धवो यमुवाच ह ॥ १५ ॥
śrutvājitaṁ jarāsandhaṁ
[shrutvaajitam jaraasandham]
nṛpater dhyāyato hariḥ
[nripater dhyaayato harih]
āhopāyaṁ tam evādya
[aahopaayam tam evaadya]
uddhavo yam uvāca ha
[uddhavo yam uvaacha ha]
Word-for-word
śrutvā — hearing ajitam — unconquered jarāsandham — Jarāsandha nṛpateḥ — the King dhyāyataḥ — as he pondered hariḥ — Lord Kṛṣṇa āha — told upāyam — the means tam — to him eva — indeed ādyaḥ — the original person uddhavaḥ — Uddhava yam — which uvāca ha — had spoken .
Blended reading (Sanskrit + English inline)
śrutvājitaṁ jarāsandhaṁ
śrutvā
hearing
ajitam
unconquered
jarāsandham
Jarāsandha
nṛpater dhyāyato hariḥ
nṛpateḥ
the King
dhyāyataḥ
as he pondered
hariḥ
Lord Kṛṣṇa
āhopāyaṁ tam evādya
āha
told
upāyam
the means
tam
to him
eva
indeed
ādyaḥ
the original person
uddhavo yam uvāca ha
uddhavaḥ
Uddhava
yam
which
uvāca ha
had spoken .
Important Words
  • ajitam — unconquered
    Accusative. The Mahābhārata records Jarāsandha as the one king who had repulsed Kṛṣṇa Himself seventeen times at Mathurā. He is structurally ajita — and only Kṛṣṇa's special arrangement can undo him.
  • dhyāyataḥ — as he pondered
    Genitive present participle. Yudhiṣṭhira's worry is a meditation; while he meditates, Kṛṣṇa speaks. A Gauḍīya hint: anxious meditation on a problem, held in the Lord's presence, draws out His solution.
  • ādyaḥ — the original (Person)
    Nominative. Kṛṣṇa is named ādya — the original — at the moment of unveiling the strategy. The same ādya who designs the cosmos designs the death of Jarāsandha.
  • uddhavaḥ — Uddhava
    Nominative. The plan's human source. Gauḍīyas treasure Uddhava as Kṛṣṇa's most confidential mantri — and the future receiver of the Uddhava-gītā in Canto 11.
When King Yudhiṣṭhira heard that Jarāsandha remained undefeated, he set to pondering, and then the primeval Lord, Hari, told him the means Uddhava had described for defeating Jarāsandha.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When King Yudhiṣṭhira heard that Jarāsandha remained undefeated, he set to pondering, and then the primeval Lord, Hari, told him the means Uddhava had described for defeating Jarāsandha.
Commentary

Hari, the most excellent (adyah), told him the means of conquering Jarasandha.

Jīva Gosvāmī Gauḍīya
Commentary

Nārada told him that Jarāsandha remained unconquered. The Lord did not say yet what Uddhava had said. Yudhiṣṭhira thought in his mind how to defeat him. Though Bhīma was most courageous and filled with the power of the Lord, he returned without defeating Jarāsandha on a secret instruction from the Lord. The Lord then told him the means with joy (ha). The Lord was the root form of all avatāras (ādyaḥ). īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam ||1|| Kṛṣṇa is the supreme controller. He is the enjoyer of innumerable consorts, and the possessor of an eternal form of knowledge and bliss. Though, he is without origin, he is the source of all other forms of God, and is the cause of all causes. He is Govinda, the boy who cares for the cows. Brahma-saṁhitā

Śrīdhara Svāmī Gauḍīya
Commentary

Hearing this, the king became to think of a method of killing Jarāsandha or in sorrow he worried. When he did this, Kṛṣṇa spoke. Or Kṛṣṇa, who removes all worries, who is most excellent (ādhyaḥ) because he manifest his nature as bhagavān, spoke to the king who was thinking about Jarāsandha after hearing he could not be defeated. Or Kṛṣṇa spoke what Uddhava, the chief (ādhyaḥ) among ministers, spoke.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Ahimsa (Non-violence / Compassion)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)Mardava (Gentleness)
Related verses
BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 7.8 BG 13.1 BG 12.6
Related lectures
Personal Guidance
Jarāsandha remained unconquered, so Kṛṣṇa told Yudhiṣṭhira the plan Uddhava had described. Sometimes the next move is already known to the Lord; we just have to ask Him.
Reflection Questions
  • What blocked direction in my life have I forgotten to ask Kṛṣṇa about?
  • Where might the answer be already waiting if I sat still long enough?
Analogy

When a city has a fortress no army can crack, a king does not throw more armies at it — he goes to the engineer who designed cities and asks. Jarāsandha was undefeated by the dig-vijaya; Yudhiṣṭhira goes to Kṛṣṇa, and Kṛṣṇa quietly reveals the plan Uddhava had already devised.

Stories
Uddhava the counsellor

Uddhava — disciple of Bṛhaspati, intimate friend of Kṛṣṇa — had already worked out, in earlier consultation, how Jarāsandha must be approached: not by armies but by a single dvanda-yuddha with Bhīma, after disguised entry. The verse marks Kṛṣṇa's quiet retrieval of that counsel.

Gauḍīyas note: even Bhagavān honours the deliberations of His pure devotees by deploying their advice. Uddhava-gītā (SB 11.6–29) will display this same Kṛṣṇa-Uddhava intimacy at greater length.

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Śrīmad-Bhāgavatam 10.72.16

↗
भीमसेनोऽर्जुन: कृष्णो ब्रह्मलिङ्गधरास्‍त्रय: । जग्मुर्गिरिव्रजं तात बृहद्रथसुतो यत: ॥ १६ ॥
bhīmaseno ’rjunaḥ kṛṣṇo
[bheemaseno ’rjunah krishno]
brahma-linga-dharās trayaḥ
[brahma-linga-dharaas trayah]
jagmur girivrajaṁ tāta
[jagmur girivrajam taata]
bṛhadratha-suto yataḥ
[brihadratha-suto yatah]
Word-for-word
bhīmasenaḥ arjunaḥ kṛṣṇaḥ — Bhīmasena, Arjuna and Kṛṣṇa brahma — of brāhmaṇas liṅga — the guises dharāḥ — wearing trayaḥ — the three jagmuḥ — went girivrajam — to the fortress city Girivraja tāta — my dear (Parīkṣit) bṛhadratha - sutaḥ — the son of Bṛhadratha (Jarāsandha) yataḥ — where .
Blended reading (Sanskrit + English inline)
bhīmaseno ’rjunaḥ kṛṣṇo
bhīmasenaḥ arjunaḥ kṛṣṇaḥ
Bhīmasena, Arjuna and Kṛṣṇa
brahma-linga-dharās trayaḥ
brahma
of brāhmaṇas
liṅga
the guises
dharāḥ
wearing
trayaḥ
the three
jagmur girivrajaṁ tāta
jagmuḥ
went
girivrajam
to the fortress city Girivraja
tāta
my dear (Parīkṣit)
bṛhadratha-suto yataḥ
bṛhadratha - sutaḥ
the son of Bṛhadratha (Jarāsandha)
yataḥ
where .
Important Words
  • brahma-liṅga — the signs (dress and demeanor) of brāhmaṇas
    Compound. Liṅga here is mark, sign, outward feature. Cf. verse 24-25 dvija-rūpiṇe and vipra-vyājena — the same theological pattern: Bhagavān's appearance as brāhmaṇa to harvest a generous kṣatriya's destiny.
  • girivrajam — Girivraja (Jarāsandha's fortress city)
    Accusative. Literally 'enclosure of hills' — five hills ring the city, making it impregnable to armies. Kṛṣṇa bypasses the geography by bypassing the army altogether.
  • bṛhadratha-sutaḥ — the son of Bṛhadratha (Jarāsandha)
    Compound. Jarāsandha's father Bṛhadratha had two wives and one child split in two halves; the demoness Jarā joined the halves and gave the child his name. This back-story is what Kṛṣṇa exploits in verse 40.
Thus Bhīmasena, Arjuna and Kṛṣṇa disguised themselves as brāhmaṇas and went to Girivraja, my dear King, where the son of Bṛhadratha was to be found.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus Bhīmasena, Arjuna and Kṛṣṇa disguised themselves as brāhmaṇas and went to Girivraja, my dear King, where the son of Bṛhadratha was to be found.
Commentary

Going at the time meant for receiving guests to his house, they begged from Jarasandha.

Jīva Gosvāmī Gauḍīya
Commentary

They wore the dress of brāhmaṇas who had finished their studies. tapsvināṁ brāhmaṇānāṁ snātakānāṁ paricchadān ācchādya suhṛdāṁ vākyair manojñair abhinanditāḥ Disguising themselves with clothing of austere brāhmaṇas who had finished their studies, they were blessed by friends with kind words. This means they did not go on chariots. Instead of trayaḥ sometimes tataḥ (after that) is seen. To kill Jarāsandha, it was necessary that Bhīma go. The Lord explains the reason Arjuna went: mayi nītir balaṁ bhīme rakṣitā cāvayorjunaḥ sādhayiṣyāma taṁ rājan vayaṁ traya ivāgnayaḥ I will give political counsel, Bhīma has strength and Arjuna is our protector. We three, like fire, will accomplish the task, O king. However this was only a pretext. He took Arjuna because of friendship. Girivraja was Jarāsandha’s city. Śukadeva called to Parīkṣit with extreme joy at the disguise of the three in brāhmaṇas’ clothing. Jarāsandha was the son of Bṛhadratha. This indicates his great courage, since his dynasty was famous.

Śrīdhara Svāmī Gauḍīya
Commentary

They wore the dress of brāhmaṇas who had finished their studies. tapsvināṁ brāhmaṇānāṁ snātakānāṁ paricchadān ācchādya suhṛdāṁ vākyair manojñair abhinanditāḥ Disguising themselves with clothing of austere brāhmaṇas who had finished their studies, they were blessed by friends with kind words. This means they did not go on chariots. Instead of trayaḥ sometimes tataḥ (after that) is seen. To kill Jarāsandha, it was necessary that Bhīma go. The Lord explains the reason Arjuna went: mayi nītir balaṁ bhīme rakṣitā cāvayorjunaḥ sādhayiṣyāma taṁ rājan vayaṁ traya ivāgnayaḥ I will give political counsel, Bhīma has strength and Arjuna is our protector. We three, like fire, will accomplish the task, O king. However, this was only a pretext. He took Arjuna because of friendship. Girivraja was Jarāsandha’s city. Śukadeva called to Parīkṣit with extreme joy at the disguise of the three in brāhmaṇas’ clothing. Jarāsandha was the son of Bṛhadratha. This indicates his great courage, since his dynasty was famous.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Ahimsa (Non-violence / Compassion)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)Karuna (Kindness / Compassion)
Related verses
BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 7.8 BG 13.1 BG 12.6
Personal Guidance
Kṛṣṇa, Bhīma, and Arjuna went disguised as brāhmaṇas to Girivraja. The Lord Himself accompanies the work, not just sending devotees; He is in the field with them.
Reflection Questions
  • Where am I doing service feeling alone, forgetting that Kṛṣṇa is in the field with me?
  • How does His company change the weight of the task?
Analogy

A lion, a tiger and a bear may walk into a temple courtyard wearing saffron — but the king inside the temple is the lion. Kṛṣṇa wears brahma-liṅga not from imposture but from līlā; the disguise is the means by which His enemy's hospitality becomes the doorway to his death.

Stories
Vāmana entering Bali's sacrifice

Lord Viṣṇu as Vāmana also entered an enemy court — Bali's — in brāhmaṇa guise. The Bhāgavatam echoes the parallel deliberately in verses 24–25 below. The Lord uses brāhmaṇa-disguise both to humble a generous demon (Bali) and to undo a generous tyrant (Jarāsandha). The disguise is not deception in a moral sense; it is the Lord's way of letting a flawed king meet his end while still discharging dharma toward brāhmaṇas.

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Śrīmad-Bhāgavatam 10.72.17

↗
ते गत्वातिथ्यवेलायां गृहेषु गृहमेधिनम् । ब्रह्मण्यं समयाचेरन् राजन्या ब्रह्मलिङ्गिन: ॥ १७ ॥
te gatvātithya-velāyāṁ
[te gatvaatithya-velaayaam]
gṛheṣu gṛha-medhinam
[griheshu griha-medhinam]
brahmaṇyaṁ samayāceran
[brahmanyam samayaacheran]
rājanyā brahma-liṅginaḥ
[raajanyaa brahma-linginah]
Word-for-word
te — they gatvā — going ātithya — for receiving uninvited guests velāyām — at the appointed hour gṛheṣu — in his residence gṛha - medhinam — from the religious householder brahmaṇyam — respectful to brāhmaṇas samayāceran — begged rājanyāḥ — the kings brahma - liṅginaḥ — appearing with the signs of brāhmaṇas. .
Blended reading (Sanskrit + English inline)
te gatvātithya-velāyāṁ
te
they
gatvā
going
ātithya
for receiving uninvited guests
velāyām
at the appointed hour
gṛheṣu gṛha-medhinam
gṛheṣu
in his residence
gṛha - medhinam
from the religious householder
brahmaṇyaṁ samayāceran
brahmaṇyam
respectful to brāhmaṇas
samayāceran
begged
rājanyā brahma-liṅginaḥ
rājanyāḥ
the kings
brahma - liṅginaḥ
appearing with the signs of brāhmaṇas. .
Important Words
  • ātithya — for receiving guests
    From atithi — 'one who comes without an appointment'. The Vedic householder's duty is to honour an atithi regardless of identity. Kṛṣṇa walks straight into this duty.
  • gṛha-medhinam — from the religious householder
    Compound accusative. Gṛhamedhī — a householder who sustains the household yajñas. Jarāsandha qualifies; his impiety lies elsewhere (the dungeon of kings), not in his domestic dharma.
  • brahmaṇyam — respectful to brāhmaṇas
    Accusative. Brahmaṇya is a key kingly virtue — the king who honours brāhmaṇas. Jarāsandha was famously so. Kṛṣṇa's strategy is to turn that virtue into the doorway.
  • brahma-liṅginaḥ — appearing with the signs of brāhmaṇas
    Compound nominative. Recurs from verse 16. The disguise is not flimsy — it is the Lord's pravṛtti for this līlā.
Disguised as brāhmaṇas, the royal warriors approached Jarāsandha at home during the appointed hour for receiving guests. They submitted their entreaty to that dutiful householder, who was especially respectful to the brahminical class.
Purport

Śrīla Prabhupāda writes: “King Jarāsandha was a very dutiful householder, and he had great respect for the brāhmaṇas. He was a great fighter, a kṣatriya king, but he was never neglectful of the Vedic injunctions. According to Vedic injunctions, the brāhmaṇas are considered to be the spiritual masters of all other castes. Lord Kṛṣṇa, Arjuna and Bhīmasena were actually kṣatriyas, but they dressed themselves as brāhmaṇas, and at the time when King Jarāsandha was to give charity to the brāhmaṇas and receive them as guests, they approached him.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Disguised as brāhmaṇas, the royal warriors approached Jarāsandha at home during the appointed hour for receiving guests. They submitted their entreaty to that dutiful householder, who was especially respectful to the brahminical class.
Jīva Gosvāmī Gauḍīya
Commentary

They entered the inner rooms since Jarāsandha respected brāhmaṇas. They came at the time of lunch at noon, and made their request (ayāceran) while reciting praises and scriptures. The irregularity of the verb is according to the rule vyatyaybahulam. (Pāṇini 3.1.84) Jarāsandha was attached to household duties (gṛha-medhinam) and thus, devoted to brāhmaṇas. Another version has gṛha-medhinām. This phrase then modifies atithya-velāyām. They came at the time for receiving householder guests.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Aparigraha (Non-possessiveness)Hrih (Modesty / Sense of Shame)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)
Related verses
BG 17.20 YS 2.32BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 7.8
Personal Guidance
They approached Jarāsandha during his guest-receiving hour, knowing him to be a dutiful householder respectful of brāhmaṇas. Even an enemy can have virtues that one can rightly engage.
Reflection Questions
  • Where am I dismissing virtues in someone I disagree with that I could actually appeal to?
  • What conversation might open if I started with what we both honor?
Analogy

A merchant who advertises generosity is bound by his advertisement. Jarāsandha's dharma toward brāhmaṇas is real — and Kṛṣṇa uses precisely that real dharma to disarm him. The hour of athithi-velā is a contractual hour; the king cannot refuse.

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Śrīmad-Bhāgavatam 10.72.18

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राजन् विद्ध्यतिथीन् प्राप्तानर्थिनो दूरमागतान् । तन्न: प्रयच्छ भद्रं ते यद्वयं कामयामहे ॥ १८ ॥
rājan viddhy atithīn prāptān
[raajan viddhy atitheen praaptaan]
arthino dūram āgatān
[arthino dooram aagataan]
tan naḥ prayaccha bhadraṁ te
[tan nah prayachcha bhadram te]
yad vayaṁ kāmayāmahe
[yad vayam kaamayaamahe]
Word-for-word
rājan — O King viddhi — please know atithīn — guests prāptān — arrived arthinaḥ — desirous of gain dūram — from far away āgatān — come tat — that naḥ — to us prayaccha — please grant bhadram — all good te — unto you yat — whatever vayam — we kāmayāmahe — are desiring .
Blended reading (Sanskrit + English inline)
rājan viddhy atithīn prāptān
rājan
O King
viddhi
please know
atithīn
guests
prāptān
arrived
arthino dūram āgatān
arthinaḥ
desirous of gain
dūram
from far away
āgatān
come
tan naḥ prayaccha bhadraṁ te
tat
that
naḥ
to us
prayaccha
please grant
bhadram
all good
te
unto you
yad vayaṁ kāmayāmahe
yat
whatever
vayam
we
kāmayāmahe
are desiring .
Important Words
  • atithīn — guests
    Accusative plural. The triad insist on the atithi status to bind Jarāsandha's hand. Atithi-dharma is unbreakable for a brahmaṇya king.
  • arthinaḥ — desirous of gain
    Nominative plural. They identify as petitioners — which obliges the king to ask what is wanted. The trap is set with this single word.
  • prayaccha — please grant
    Imperative. The petition is open-ended; the king has not yet asked what is wanted. The verse's tension lies entirely in that gap.
  • kāmayāmahe — we are desiring
    Present middle plural — 'we for ourselves desire'. The verb form is mild, almost shy; the desire it cloaks is dvanda-yuddha to the death.
[Kṛṣṇa, Arjuna and Bhīma said:] O King, know us to be needy guests who have come to you from afar. We wish all good unto you. Please grant us whatever we desire.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[Kṛṣṇa, Arjuna and Bhīma said:] O King, know us to be needy guests who have come to you from afar. We wish all good unto you. Please grant us whatever we desire.
Jīva Gosvāmī Gauḍīya
Commentary

Know that we are guest, and moreover we are begging, and have come from afar. They did not say they were brāhmaṇas because they did not want to lie. It is proper that you give to us, since you are a king. A king must give what a brāhmaṇa asks. May you have all good fortune! They encourage him by giving blessings like brāhmaṇas. Actually this blessing indicates he would get liberation. Give what we desire. That will bring you good fortune. Or, give us because we desire something from you so that we can have good fortune.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Aparigraha (Non-possessiveness)Ahimsa (Non-violence / Compassion)Anahankarah (Freedom from False Ego)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 7.8
Personal Guidance
'O King, know us to be needy guests come from afar. Please grant us whatever we desire.' Honest framing of one's need is a beginning; we do not have to disguise our asking.
Reflection Questions
  • Where do I dress up my needs in such complicated language that they cannot be heard?
  • What would simple, direct asking sound like?
Analogy

Three visitors at a door, asking only that whatever they wish be granted — this is the Vedic version of a sealed envelope. Once Jarāsandha said 'come in,' he had to sign whatever was inside. Kṛṣṇa speaks the most innocent words in the chapter; the words contain a death.

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Śrīmad-Bhāgavatam 10.72.19

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किं दुर्मर्षं तितिक्षूणां किमकार्यमसाधुभि: । किं न देयं वदान्यानां क: पर: समदर्शिनाम् ॥ १९ ॥
kiṁ durmarṣaṁ titikṣūṇāṁ
[kim durmarsham titikshoonaam]
kim akāryam asādhubhiḥ
[kim akaaryam asaadhubhih]
kiṁ na deyaṁ vadānyānāṁ
[kim na deyam vadaanyaanaam]
kaḥ paraḥ sama-darśinām
[kah parah sama-darshinaam]
Word-for-word
kim — what durmarṣam — intolerable titikṣūṇām — for the patient kim — what akāryam — impossible to do asādhubhiḥ — for the impious kim — what na deyam — impossible to give away vadānyānām — for the generous kaḥ — who paraḥ — separate sama — equal darśinām — for those whose vision .
Blended reading (Sanskrit + English inline)
kiṁ durmarṣaṁ titikṣūṇāṁ
kim
what
durmarṣam
intolerable
titikṣūṇām
for the patient
kim akāryam asādhubhiḥ
kim
what
akāryam
impossible to do
asādhubhiḥ
for the impious
kiṁ na deyaṁ vadānyānāṁ
kim
what
na deyam
impossible to give away
vadānyānām
for the generous
kaḥ paraḥ sama-darśinām
kaḥ
who
paraḥ
separate
sama
equal
darśinām
for those whose vision .
Important Words
  • titikṣūṇām — for the patient ones
    Genitive plural. Titikṣā is one of the six brāhmaṇical virtues (cf. Bhāgavata 1.16). Kṛṣṇa names titikṣā to flatter Jarāsandha into the brahmaṇya self-image he holds dear.
  • vadānyānām — for the generous ones
    Genitive plural. Vadānya — one who gives freely, especially to brāhmaṇas. Cf. Caitanya is called mahā-vadānya — the most magnanimous incarnation, giving the gift of prema. Here the term is set as a snare.
  • sama-darśinām — for those of equal vision
    Compound genitive plural. Sama-darśī — one who sees friend and stranger alike. The verse implies: a true sama-darśī would not call us strangers. Kṛṣṇa is testing the king's identity against his own self-image.
What can the tolerant not bear? What will the wicked not do? What will the generous not give in charity? And who will those of equal vision see as an outsider?
Purport

In the previous verse, Lord Kṛṣṇa and the two Pāṇḍava brothers, Bhīma and Arjuna, requested Jarāsandha to grant them whatever they asked of him. Here they explain why there is no need for them to specify their desire. The ācāryas comment on this verse as follows: Jarāsandha might be thinking, “What if you request my son, from whom separation would be intolerable?” To this possible objection Kṛṣṇa and the Pāṇḍavas reply, “For a tolerant person, nothing is intolerable.” Similarly, Jarāsandha could object, “What if you ask me to give my body or my precious jewels and other ornaments, which are meant to be given to my sons, not to ordinary beggars?” To this they reply, “For the generous, what is not to be donated in charity?” In other words, everything is to be given. Jarāsandha might also object that he could be giving charity to his enemies. To this his guests counter with the statement kaḥ paraḥ sama-darśinām: “For those with equal vision, who is a stranger?” Thus Śrī Kṛṣṇa and the Pāṇḍavas encouraged Jarāsandha to simply agree to grant their request without further discussion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What can the tolerant not bear? What will the wicked not do? What will the generous not give in charity? And who will those of equal vision see as an outsider?
Commentary

"Please say exactly what you want. If you beg from me my son, how could I bear the sorrow separation from him as I am very attached to him/" To this they reply, "What is intolerable for one with forbearance? We see the example of Dasaratha giving his son to Visvamitra." "But if the householder refuses you, then what is the result?" They reply, "What can not be done by one with no principles?" "But if you desire my body, the object of my identity then how can I give that?" "What cannot be given by the generous man? There are examples such as Dadhyac who gave his body when requested by the devas." " But if you are my enemies, how can I give to my enemies?" "Who is considered as enemy by the person with equal vision, the person in knowledge? You certainly do not have that ignorance which gives rise to seeing with prejudice."

Jīva Gosvāmī Gauḍīya
Commentary

Here they indicate that Jarāsandha has tolerance, generosity and equal vision. Therefore you should give us what we desire. And if you do not have these qualities, then you should not give. What cannot be done by you? By asking in this way they were skilful at first praising and then criticizing.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Aparigraha (Non-possessiveness)Ahimsa (Non-violence / Compassion)Hrih (Modesty / Sense of Shame)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 7.8
Personal Guidance
'What will the tolerant not bear? The generous not give? The equal-visioned not see as their own?' Each virtue, fully embraced, removes a kind of refusal from the heart.
Reflection Questions
  • Which of these virtues is most underdeveloped in me?
  • What one practice would cultivate it this week?
Analogy

Four locks on four kinds of door: tolerance bears anything, the wicked do anything, the generous give anything, the equal-visioned see no stranger. Kṛṣṇa speaks these maxims to a generous king — and quietly Jarāsandha turns each key against himself.

Stories
Karṇa the generous

Karṇa famously gave away his kavaca and kuṇḍala when Indra came begging, knowing it would cost his life in the war. The verse pattern is the same: kim na deyam vadānyānām — what will the generous not give? Karṇa is the Mahābhārata's literal embodiment of this line, and his loss of armour was the precondition for his death, just as Jarāsandha's promise to give will be his.

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Śrīmad-Bhāgavatam 10.72.20

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योऽनित्येन शरीरेण सतां गेयं यशो ध्रुवम् । नाचिनोति स्वयं कल्प: स वाच्य: शोच्य एव स: ॥ २० ॥
yo ’nityena śarīreṇa
[yo ’nityena shareerena]
satāṁ geyaṁ yaśo dhruvam
[sataam geyam yasho dhruvam]
nācinoti svayaṁ kalpaḥ
[naachinoti svayam kalpah]
sa vācyaḥ śocya eva saḥ
[sa vaachyah shochya eva sah]
Word-for-word
yaḥ — who anityena — temporary śarīreṇa — with the material body satām — by saints geyam — to be glorified yaśaḥ — fame dhruvam — permanent na ācinoti — does not acquire svayam — himself kalpaḥ — capable saḥ — he vācyaḥ — contemptible śocyaḥ — pitiable eva — indeed saḥ — he .
Blended reading (Sanskrit + English inline)
yo ’nityena śarīreṇa
satāṁ geyaṁ yaśo dhruvam
yaḥ
who
anityena
temporary
nācinoti svayaṁ kalpaḥ
sa vācyaḥ śocya eva saḥ
śarīreṇa
with the material body
satām
by saints
geyam
to be glorified
yaśaḥ
fame
dhruvam
permanent
na ācinoti
does not acquire
svayam
himself
kalpaḥ
capable
saḥ
he
vācyaḥ
contemptible
śocyaḥ
pitiable
eva
indeed
saḥ
he .
Important Words
  • anityena — by the temporary
    Instrumental neuter. Sharp Vedānta vocabulary — the body is anitya, the fame to be earned by it is dhruva. Use the perishable as currency for the permanent.
  • satām — by the saints
    Genitive plural of sat. Only sādhu-glorified fame counts as dhruva. Worldly fame, however loud, is itself anitya — Gauḍīya reading: kīrti that pulls toward Bhagavān is the only real kīrti.
  • kalpaḥ — capable
    Nominative. Failure to earn fame is contemptible only when one was capable. The verse is not addressed to the weak; it is addressed to the strong who hesitate.
  • vācyaḥ-śocyaḥ — contemptible and pitiable
    Two adjectives in apposition. The Vedic society had two reactions to the wasted capable man — censure and pity. Kṛṣṇa names both, so Jarāsandha must answer both.
He indeed is to be censured and pitied who, though able to do so, fails to achieve with his temporary body the lasting fame glorified by great saints.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
He indeed is to be censured and pitied who, though able to do so, fails to achieve with his temporary body the lasting fame glorified by great saints.
Commentary

If he does not gain (na acinoti) fame with this temporary body, he is despicable.

Jīva Gosvāmī Gauḍīya
Commentary

They then criticize. He who fails to achieve lasting fame sung by the saintly, because it is auspicious in this life and the next, is to be pitied. Though he is capable, and can attain fame without other’s help, he does not. He is like a stingy merchant. Or, by himself, without inspiration from others, he does not attain fame. He is to be criticized by those who see faults and pitied by those who do not see faults. The word saḥ is repeated to emphasize his pitiful condition.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Aparigraha (Non-possessiveness)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)Karuna (Kindness / Compassion)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 7.8 BG 13.1 BG 12.6
Personal Guidance
The one who, though able, fails to achieve lasting fame with this temporary body is to be pitied. The body is brief; what we do with it can be permanent. The waste is the tragedy.
Reflection Questions
  • Where am I capable of something lasting that I am leaving undone?
  • What use of this temporary body would I be glad of at its end?
Analogy

A torch is lit only to be carried somewhere; if held still until it burns down, both torch and bearer are wasted. The body is anitya — its only proper use is to win dhruva yaśas glorified by saints. The verse names the alternative: vācya and śocya, contemptible and pitiful.

Stories
Daśaratha refusing to break his word

Old, in pain, dying — Daśaratha could have repudiated Kaikeyī's boons and kept Rāma at home. He did not. He used the perishable body to keep an unbreakable word, even though it killed him. The yaśas of that refusal is sung in every Rāma-kathā: this is the dhruva fame of the verse.

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Śrīmad-Bhāgavatam 10.72.21

↗
हरिश्चन्द्रो रन्तिदेव उञ्छवृत्ति: शिबिर्बलि: । व्याध: कपोतो बहवो ह्यध्रुवेण ध्रुवं गता: ॥ २१ ॥
hariścandro rantideva
[harishchandro rantideva]
uñchavṛttiḥ śibir baliḥ
[unchavrittih shibir balih]
vyādhaḥ kapoto bahavo
[vyaadhah kapoto bahavo]
hy adhruveṇa dhruvaṁ gatāḥ
[hy adhruvena dhruvam gataah]
Word-for-word
hariścandraḥ rantidevaḥ — Hariścandra and Rantideva uñcha - vṛttiḥ — Mudgala, who lived by gathering grains left behind in the fields after the harvest śibiḥ baliḥ — Śibi and Bali vyādhaḥ — the hunter kapotaḥ — the pigeon bahavaḥ — many hi — indeed adhruveṇa — by the temporary dhruvam — to the permanent gatāḥ — went .
Blended reading (Sanskrit + English inline)
hariścandro rantideva
hariścandraḥ rantidevaḥ
Hariścandra and Rantideva
uñchavṛttiḥ śibir baliḥ
uñcha - vṛttiḥ
Mudgala, who lived by gathering grains left behind in the fields after the harvest
śibiḥ baliḥ
Śibi and Bali
vyādhaḥ kapoto bahavo
vyādhaḥ
the hunter
kapotaḥ
the pigeon
bahavaḥ
many
hi
indeed
hy adhruveṇa dhruvaṁ gatāḥ
adhruveṇa
by the temporary
dhruvam
to the permanent
gatāḥ
went .
Important Words
  • hariścandraḥ-rantidevaḥ — Hariścandra and Rantideva
    Compound nominative. Two paragon kings — Hariścandra for satya (truth), Rantideva for tyāga (renunciation). Both lost everything material; both attained dhruva fame still sung.
  • uñcha-vṛttiḥ — Mudgala, who lived by gathering grains
    Compound. Uñcha-vṛtti is the discipline of subsisting only on post-harvest leftovers — refusing to demand even from one's own field. The most uncompromising form of brāhmaṇical aparigraha.
  • śibiḥ-baliḥ — Śibi and Bali
    Compound. Śibi gave his flesh, Bali the universe. Both names also appear in Vaiṣṇava liturgy as paradigms of dāna culminating in the Lord's mercy.
  • adhruveṇa — by the temporary
    Instrumental. The pivot word. The same word's opposite (dhruvam) immediately follows — instrument and goal in one śloka. Use the unfixed to obtain the fixed.
Hariścandra, Rantideva, Uñchavṛtti Mudgala, Śibi, Bali, the legendary hunter and pigeon, and many others have attained the permanent by means of the impermanent.
Purport

Here Lord Kṛṣṇa and the two Pāṇḍavas are pointing out to Jarāsandha that one can use the temporary material body to achieve a permanent situation in life. Because Jarāsandha was a materialist, they appealed to his natural interest in the heavenly planets, where life lasts so long that it appears permanent to people on earth. Śrīla Śrīdhara Svāmī briefly summarizes the history of the personalities mentioned in this verse: “To pay off his debts to Viśvāmītra, Hariścandra sold everything he had, including his wife and children. Yet even after attaining the status of a caṇḍāla, he did not become discouraged; thus he went to heaven, together with all the inhabitants of Ayodhyā. Rantideva, after going without even water for forty-eight days, somehow obtained some food and water, but then some beggars came and he gave it all away to them. In this way he attained Brahmaloka. Mudgala followed the practice of gathering grains left behind in the fields after the harvest. Yet still he was hospitable toward uninvited guests, even after his family had been suffering in poverty for six months. Thus he also went to Brahmaloka. “To protect a pigeon who had taken shelter of him, King Śibi gave his own flesh to a hawk and attained heaven. Bali Mahārāja gave all his property to Lord Hari when the Lord disguised Himself as a dwarf brāhmaṇa (Vāmanadeva), and so Bali gained the Lord’s personal association. 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. Thus many personalities have attained enduring life on higher planets by means of the temporary material body.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Hariścandra, Rantideva, Uñchavṛtti Mudgala, Śibi, Bali, the legendary hunter and pigeon, and many others have attained the permanent by means of the impermanent.
Commentary

Though Hariscandra sold his wife and sons and degraded himself to the candala status out of a debt to Visvamitra, he attained svarga along with the residents of Ayodhya. Though Ranti deva and his wife had not eaten for forty eighty four days, by giving what little they attained of food and water to those needing it the attained Brahma loka. Mudgala, who obtained food only by gathering the fallen grains in the harvested field, entertained a guest for six months while he and his wife suffered, attained Brahma loka. Sibi, in order to protect a pigeon that took shelter of him, offered his own flesh to a hawk and attained svarga. Bali gave everything he had to the Lord dressed as a brahmana, and brought the Lord under his control. The pigeon gave his own and wife’s flesh to the hunter who was his guest and attained heaven in a celestial vehicle. The hunter seeing the pigeons’ high level of goodness, became detached, performed austerities and after his body burned in a forest fire attained heaven. And others also, using the temporary material body attained the worlds of long life.

Jīva Gosvāmī Gauḍīya
Commentary

They give proof from the behavior of the saintly.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Aparigraha (Non-possessiveness)Ahimsa (Non-violence / Compassion)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 7.8
Personal Guidance
Hariścandra, Rantideva, Mudgala, Śibi, Bali — all achieved the permanent through the impermanent. The body is the vehicle, not the destination. They show us it can be done.
Reflection Questions
  • Which of these or similar saints could I read about to inspire my own use of this body?
  • What 'permanent' am I currently working toward through 'impermanent' means?
Analogy

Seven names listed like seven rungs of a ladder — and Kṛṣṇa hands the ladder to Jarāsandha mid-flattery. Each of these figures spent perishable currency for permanent gain; the proverb is also an invitation: climb.

Stories
Rantideva's last morsel

Rantideva, fasting for forty-eight days, was about to break his fast when guests came begging — first a brāhmaṇa, then a śūdra, then a caṇḍāla with dogs, then a thirsty outcaste asking for water. He gave away each portion in turn, including the water that would have saved his life, saying he asked nothing of the Lord except to bear the suffering of every being. The dhruva fame the verse points to is Rantideva's actual life. (Bhāgavata 9.21.)

Śibi and the pigeon

King Śibi, when a pigeon flew into his lap pursued by a hawk, offered the hawk his own flesh in equal weight to ransom the bird. The scales would not balance; he climbed onto the scales himself. Both verses 20 and 21 hang on this episode — and the hunter and the pigeon mentioned next are characters from the same tradition of jīva-rakṣā as supreme virtue.

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Śrīmad-Bhāgavatam 10.72.22

↗
श्रीशुक उवाच स्वरैराकृतिभिस्तांस्तु प्रकोष्ठैर्ज्याहतैरपि । राजन्यबन्धून् विज्ञाय द‍ृष्टपूर्वानचिन्तयत् ॥ २२ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
svarair ākṛtibhis tāṁs tu
[svarair aakritibhis taams tu]
prakoṣṭhair jyā-hatair api
[prakoshthair jyaa-hatair api]
rājanya-bandhūn vijñāya
[raajanya-bandhoon vijnaaya]
dṛṣṭa-pūrvān acintayat
[drishta-poorvaan achintayat]
Word-for-word
śrī - śukaḥ uvāca — Śukadeva Gosvāmī said svaraiḥ — by their voices ākṛtibhiḥ — their bodily statures tān — them tu — however prakoṣṭhaiḥ — by (seeing) their forearms jyā — by bowstrings hataiḥ — imprinted api — even rājanya — of royalty bandhūn — as family members vijñāya — recognizing dṛṣṭa — seen pūrvān — previously acintayat — he considered .
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī - śukaḥ uvāca
Śukadeva Gosvāmī said
svarair ākṛtibhis tāṁs tu
svaraiḥ
by their voices
ākṛtibhiḥ
their bodily statures
tān
them
tu
however
prakoṣṭhair jyā-hatair api
prakoṣṭhaiḥ
by (seeing) their forearms
jyā
by bowstrings
hataiḥ
imprinted
api
even
rājanya-bandhūn vijñāya
rājanya
of royalty
bandhūn
as family members
vijñāya
recognizing
dṛṣṭa-pūrvān acintayat
dṛṣṭa
seen
pūrvān
previously
acintayat
he considered .
Important Words
  • svaraiḥ — by their voices
    Instrumental plural. The kṣatriya voice — deep, controlled, accustomed to command — does not match the brāhmaṇa's recitation pitch. The first tell.
  • ākṛtibhiḥ — by their bodily statures
    Instrumental plural. Ākṛti — physical bearing. Kṛṣṇa, Arjuna, Bhīma carry kṣatriya bodies trained for combat; brāhmaṇa robes cannot hide muscle and stance.
  • jyā-hataiḥ — imprinted by bowstrings
    Compound instrumental. The bowstring leaves a permanent callus on the inside of the forearm — a kṣatriya's tattoo. Jarāsandha sees it and knows.
  • dṛṣṭa-pūrvān — previously seen
    Compound accusative. He has glimpsed them before — perhaps at Mathurā, perhaps at Rukmiṇī's svayaṁvara. The detail anchors the suspense: he begins to remember.
Śukadeva Gosvāmī said: From the sound of their voices, their physical stature and the marks of bowstrings on their forearms, Jarāsandha could tell that his guests were of the royal order. He began to think he had seen them somewhere before.
Purport

The ācāryas point out that Jarāsandha had seen Lord Kṛṣṇa, Bhīmasena and Arjuna at Draupadī’s svayaṁvara ceremony. Since they had come begging in the guise of brāhmaṇas, Jarāsandha thought they must be low-class kṣatriyas, as indicated here by the word rājanya-bandhūn.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: From the sound of their voices, their physical stature and the marks of bowstrings on their forearms, Jarāsandha could tell that his guests were of the royal order. He began to think he had seen them somewhere before.
Commentary

By the calluses on the forearms caused by drawing the bowstring (jya hatair), as well as their deep voices and strong stature, he recognized them as ksatriyas or rather low class ksatriyas, since they were begging in disguise as brahmanas, who he had seen before, at the svayam vara of Draupadi.

Jīva Gosvāmī Gauḍīya
Commentary

Their voices were deep. They tried to perfect their disguise but hiding their physical features was beyond their control. Their bodies were beautiful, strong, muscular and erect. As he heard the voice, then saw their forms and then saw the bow marks, successively Jarāsandha became more and more convinced that they were not brāhmaṇas. He saw them as fallen kṣatriyas since they were disguising themselves as brāhmaṇas and begging. This is explained later.

Related values & verses
Related values
Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom
Related verses
BG 5.18 BG 8.4 BG 14.12 BG 14.1 BG 12.1 BG 18.37 BG 11.1 BG 3.3 SB 1.2BG 12.3 BG 4.8 BG 15.9 BG 6.35
Concepts
Jiva
Related lectures
Personal Guidance
Jarāsandha guessed his guests were kṣatriyas from their voice, build, and bowstring marks. Even disguises leave clues; the careful observer reads the underlying reality.
Reflection Questions
  • What clues am I missing about someone in front of me?
  • Where does my reading of others need to slow down and look more carefully?
Analogy

A blacksmith recognises another blacksmith by the calluses on his palms. Jarāsandha's eye runs over forearms scarred by bowstrings, voices pitched to command, statures hardened by training — and he reads kṣatriyatva through the brāhmaṇical robes. The disguise was only ever for protocol, not for camouflage.

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Śrīmad-Bhāgavatam 10.72.23

↗
राजन्यबन्धवो ह्येते ब्रह्मलिङ्गानि बिभ्रति । ददानि भिक्षितं तेभ्य आत्मानमपि दुस्त्यजम् ॥ २३ ॥
rājanya-bandhavo hy ete
[raajanya-bandhavo hy ete]
brahma-liṅgāni bibhrati
[brahma-lingaani bibhrati]
dadāni bhikṣitaṁ tebhya
[dadaani bhikshitam tebhya]
ātmānam api dustyajam
[aatmaanam api dustyajam]
Word-for-word
rājanya - bandhavaḥ — relatives of kṣatriyas hi — indeed ete — these brahma — of brāhmaṇas liṅgāni — the signs bibhrati — they are wearing dadāni — I should give bhikṣitam — what is begged tebhyaḥ — to them ātmānam — my own body api — even dustyajam — impossible to give up .
Blended reading (Sanskrit + English inline)
rājanya-bandhavo hy ete
rājanya - bandhavaḥ
relatives of kṣatriyas
brahma-liṅgāni bibhrati
dadāni bhikṣitaṁ tebhya
hi
indeed
ete
these
brahma
of brāhmaṇas
liṅgāni
the signs
bibhrati
they are wearing
dadāni
I should give
bhikṣitam
what is begged
tebhyaḥ
to them
ātmānam api dustyajam
ātmānam
my own body
api
even
dustyajam
impossible to give up .
Important Words
  • rājanya-bandhavaḥ — relatives of kṣatriyas
    Compound. He calls them rājanya-bandhus, not brāhmaṇas — having seen through. But the disguise remains binding because of his vow.
  • bhikṣitam — what is begged
    Accusative neuter past participle. Whatever is begged — open-ended, like Bali's commitment to Vāmana. Once the petition is registered, the king cannot retract.
  • ātmānam — my own body, my own self
    Accusative. The vow extends even to self-gift. Cf. Bali offering his own head when no land remained. The verse rhymes Jarāsandha with Bali deliberately.
  • dustyajam — impossible to give up
    Accusative neuter adjective. Most precious — yet promised. Kṣatriya vacana-dharma absolute: 'though impossible to give, I will give.'
[Jarāsandha thought:] These are surely members of the royal order dressed as brāhmaṇas, but still I must grant their request for charity, even if they beg me for my own body.
Purport

Here Jarāsandha reveals his strong commitment to charity, especially when begged by brāhmaṇas.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[Jarāsandha thought:] These are surely members of the royal order dressed as brāhmaṇas, but still I must grant their request for charity, even if they beg me for my own body.
Jīva Gosvāmī Gauḍīya
Commentary

He thought as follows. Another version has rājanya-bandhavo ‘pi and dadāmi instead of dadāni. Even I should give them my body if they ask.

Related values & verses
Related values
Tejas (Inner Radiance / Vigour)Discriminative WisdomAsteya (Non-stealing / Honesty)Pratijna (Vow-keeping / Sacred Resolve)Satya (Truthfulness)Dhriti (Resilience / Steadfastness / Fortitude)Seva (Service / Selfless Action)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)
Related verses
BG 17.20 BG 17.4 BG 7.1 BG 2.37 BG 13.8 BG 3.35 BG 18.1
Concepts
JivaAtmaDana
Personal Guidance
Jarāsandha decided to grant their request even if they asked for his own body. Commitment to a principle is tested not by easy requests but by hard ones.
Reflection Questions
  • Where is my generosity untested because I have not yet been asked anything hard?
  • Could I trust the Lord to honor a difficult promise I keep?
Analogy

A king who has vowed to give will give even if asked for his own body. Jarāsandha here speaks like Bali; the resemblance is deliberate, and the next two verses make the parallel explicit. Tragedy in this chapter is that the man's virtue is real — his cruelty toward 20,800 captive kings simply lies elsewhere.

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Śrīmad-Bhāgavatam 10.72.24-25

↗
बलेर्नु श्रूयते कीर्तिर्वितता दिक्ष्वकल्मषा । ऐश्वर्याद् भ्रंशितस्यापि विप्रव्याजेन विष्णुना ॥ २४ ॥ श्रियं जिहीर्षतेन्द्रस्य विष्णवे द्विजरूपिणे । जानन्नपि महीं प्रादाद् वार्यमाणोऽपि दैत्यराट् ॥ २५ ॥
baler nu śrūyate kīrtir
[baler nu shrooyate keertir]
vitatā dikṣv akalmaṣā
[vitataa dikshv akalmashaa]
aiśvaryād bhraṁśitasyāpi
[aishvaryaad bhramshitasyaapi]
vipra-vyājena viṣṇunā
[vipra-vyaajena vishnunaa]
śriyaṁ jihīrṣatendrasya
[shriyam jiheershatendrasya]
viṣṇave dvija-rūpiṇe
[vishnave dvija-roopine]
jānann api mahīm prādād
[jaanann api maheem praadaad]
vāryamāṇo ’pi daitya-rāṭ
[vaaryamaano ’pi daitya-raat]
Word-for-word
baleḥ — of Bali nu — is it not so śrūyate — are heard kīrtiḥ — the glories vitatā — widespread dikṣu — in all directions akalmaṣā — spotless aiśvaryāt — from his powerful position bhraṁśitasya — who was made to fall api — even though vipra — of a brāhmaṇa vyājena — in the guise viṣṇunā — by Lord Viṣṇu śrīyam — the opulence jihīrṣatā — who wanted to take away indrasya — of Indra viṣṇave — to Viṣṇu dvija - rūpiṇe — appearing as a brāhmaṇa jānan — aware api — although mahīm — the whole earth prādāt — he gave vāryamāṇaḥ — being forbidden api — even daitya — of the demons rāṭ — the king .
Blended reading (Sanskrit + English inline)
baler nu śrūyate kīrtir
baleḥ
of Bali
nu
is it not so
śrūyate
are heard
kīrtiḥ
the glories
vitatā dikṣv akalmaṣā
vitatā
widespread
dikṣu
in all directions
akalmaṣā
spotless
aiśvaryād bhraṁśitasyāpi
aiśvaryāt
from his powerful position
bhraṁśitasya
who was made to fall
api
even though
vipra-vyājena viṣṇunā
vipra
of a brāhmaṇa
vyājena
in the guise
viṣṇunā
by Lord Viṣṇu
śriyaṁ jihīrṣatendrasya
śrīyam
the opulence
jihīrṣatā
who wanted to take away
viṣṇave dvija-rūpiṇe
indrasya
of Indra
viṣṇave
to Viṣṇu
dvija - rūpiṇe
appearing as a brāhmaṇa
jānann api mahīm prādād
jānan
aware
api
although
mahīm
the whole earth
prādāt
he gave
vāryamāṇo ’pi daitya-rāṭ
vāryamāṇaḥ
being forbidden
api
even
daitya
of the demons
rāṭ
the king .
Important Words
  • vipra-vyājena — in the guise of a brāhmaṇa
    Compound instrumental. Vyāja — guise, pretext. The Lord's vyāja is never deception in the Gauḍīya reading; it is His chosen mode of approach. Cf. Vāmana, and now Kṛṣṇa-Bhīma-Arjuna at Girivraja.
  • dvija-rūpiṇe — appearing as a brāhmaṇa
    Compound dative. Rūpiṇe — bearing the form of. The dative case marks the recipient of Bali's gift — to Viṣṇu in brāhmaṇa form. Worship offered to that form is worship offered to Bhagavān Himself.
  • jānan — aware
    Present participle nominative. Bali knew. The verse insists on it. The gift is not deceived; it is conscious. Gauḍīyas read this as the highest dāna — when one gives knowing the Receiver is the Lord Himself.
  • vāryamāṇaḥ — being forbidden
    Passive participle. Śukrācārya, his own guru, forbade him. Bali defied even his guru to honour the Lord — a precedent invoked subtly when guru-ājñā conflicts with bhagavad-ājñā. The latter wins.
Indeed, the spotless glories of Bali Mahārāja are heard throughout the world. Lord Viṣṇu, wishing to recover Indra’s opulence from Bali, appeared before him in the guise of a brāhmaṇa and made him fall from his powerful position. Though aware of the ruse and forbidden by his guru, Bali, king of the demons, still gave Viṣṇu the whole earth in charity.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Indeed, the spotless glories of Bali Mahārāja are heard throughout the world. Lord Viṣṇu, wishing to recover Indra's opulence from Bali, appeared before him in the guise of a brāhmaṇa and made him fall from his powerful position. Though aware of the ruse and forbidden by his guru, Bali, king of the demons, still gave Viṣṇu the whole earth in charity.
Commentary

"But what is to be gained by giving charity to cheaters?" This verse answers. "Indeed (nu), the fame of Bali, who lost his position by Visnu disguising himself as a brahmana, wanting to take away his (indrasya) wealth, is heard and spread everywhere." Na is sometimes seen instead of nu. In that case the meaning is "Is not the fame of Bali heard and spread everywhere?" He gave the earth to Visnu even though he knew it was Visnu and even though obstructed by Sukracarya.

Jīva Gosvāmī Gauḍīya
Commentary

“But they are enemies.” Though I know this for certain, I must accept them as brāhmaṇas, even though they are enemies disguised as brāhmaṇas, and grant their request like Bali since this will give fame. Two verses describe his way of thinking. Since the Lord was born to Kaśyapa and Aditi, Vāmana was actually brāhmaṇa by birth. But he was also attached to Indra. Hiding kṣatriya tendencies, he took the form of Vāmana with the desire to assist Indra (thus he is called Upendra). Thus Vāmana actually disguised himself as a brāhmaṇa. Remembering Vāmana’s expanding himself in the universe he praises him as Viṣṇu (viṣṇunā, viṣṇave). Bali gave with faith, even offering himself (pra—adāt) since he was the best of the demons (datya-rāṭ), respecting brāhmaṇas. He gave the earth, even though he knew from the beginning that he was being tricked.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Ishvara Pranidhana (Surrender to God)Aparigraha (Non-possessiveness)Anahankarah (Freedom from False Ego)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 6.1 BG 10.4 BG 3.27 BG 3.11 BG 18.1 BG 6.13 BG 7.8
Concepts
Guru
Personal Guidance
Bali gave Viṣṇu the whole earth, knowing the ruse and forbidden by his guru. Some giving is so radical it appears foolish — and it produces glories whose echo never dies.
Reflection Questions
  • What would 'Bali-level' giving look like for me, even at small scale?
  • Where have I withheld because my guru's caution was really my fear in disguise?
Analogy

Lord Viṣṇu as Vāmana appeared at Bali's sacrifice in vipra-vyāja — brāhmaṇa-disguise — and harvested the universe in three steps. Now He stands at Jarāsandha's door in the same disguise. The two scenes are the same scene, separated by aeons; only the prize differs. Bali gave the earth; Jarāsandha will give his life.

Stories
Vāmana and Bali

When Bali's Aśvamedha was ripe, Viṣṇu arrived as a small brāhmaṇa boy, asked for three paces of land, and grew until two strides covered all worlds. Bali — forbidden by Śukrācārya, his own guru — refused the rescue: 'Even knowing, I will give.' That moment becomes the eternal Vaiṣṇava paradigm of dāna under dharma, and Bali sits today as the chosen king of Sutala, daily seen by the Lord. (Bhāgavata 8.15–22.)

Śukadeva inserts this whole story into verses 24-25 to frame Jarāsandha's death not as deception but as the same līlā-pattern of Bhagavān harvesting a charitable kṣatriya.

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Śrīmad-Bhāgavatam 10.72.26

↗
जीवता ब्राह्मणार्थाय को न्वर्थ: क्षत्रबन्धुना । देहेन पतमानेन नेहता विपुलं यश: ॥ २६ ॥
jīvatā brāhmaṇārthāya
[jeevataa braahmanaarthaaya]
ko nv arthaḥ kṣatra-bandhunā
[ko nv arthah kshatra-bandhunaa]
dehena patamānena
[dehena patamaanena]
nehatā vipulaṁ yaśaḥ
[nehataa vipulam yashah]
Word-for-word
jīvatā — who is alive brāhmaṇa - arthāya — for the benefit of brāhmaṇas kaḥ — what nu — at all arthaḥ — use kṣatra - bandhunā — with a fallen kṣatriya dehena — by his body patamānena — about to fall na īhatā — who is not endeavoring vipulam — for extensive yaśaḥ — glory .
Blended reading (Sanskrit + English inline)
jīvatā brāhmaṇārthāya
jīvatā
who is alive
brāhmaṇa - arthāya
for the benefit of brāhmaṇas
kaḥ
what
nu
at all
arthaḥ
use
ko nv arthaḥ kṣatra-bandhunā
kṣatra - bandhunā
with a fallen kṣatriya
dehena patamānena
dehena
by his body
patamānena
about to fall
na īhatā
who is not endeavoring
nehatā vipulaṁ yaśaḥ
vipulam
for extensive
yaśaḥ
glory .
Important Words
  • brāhmaṇa-arthāya — for the benefit of brāhmaṇas
    Compound dative. Artha here is 'sake, benefit'. The kṣatriya body's highest expenditure is brāhmaṇa-arthe — for the support of the brahmaṇical order. Gauḍīya extension: ultimately for bhāgavata-arthe, for the Lord's devotees.
  • kṣatra-bandhunā — with a fallen kṣatriya
    Compound instrumental. Kṣatra-bandhu — literally 'mere relative of a kṣatriya', a term of mild contempt for one born kṣatriya but failing the dharma. Jarāsandha sets up the term so he can disclaim it himself.
  • patamānena — about to fall
    Present participle instrumental. The body is falling — present tense, perpetual. Use the falling thing to climb the unfallen.
  • vipulam-yaśaḥ — extensive glory
    Compound. Vipula — broad, far-reaching. Yaśas earned for brāhmaṇa-artha spreads broadly across the worlds; yaśas earned for personal aggrandisement does not.
What is the use of an unqualified kṣatriya who goes on living but fails to gain everlasting glory by working with his perishable body for the benefit of brāhmaṇas?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What is the use of an unqualified kṣatriya who goes on living but fails to gain everlasting glory by working with his perishable body for the benefit of brāhmaṇas?
Commentary

What is the use of a low ksatriya living who does not desire fame of giving to brahmanas with his perishable (patamanena) body. There is no use for him.

Jīva Gosvāmī Gauḍīya
Commentary

“They will ask for your life, not your kingdom.” This body can become successful by fate. If we do not use it properly it is useless. I should use this body for benefiting brāhmaṇas even if they have come only in the dress of brāhmaṇas. What is the use of living as a person born in a kṣatriya family (kṣastriya-bandhunā) who does not endeavor for fame using this temporary body, for serving brāhmaṇas? Or kṣatriya-bandhunā can mean “by a kṣatriya fallen because of not serving brāhmaṇas.”

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomAsteya (Non-stealing / Honesty)Titiksha (Forbearance / Endurance)Udyama (Industriousness / Effort)Dhriti (Resilience / Steadfastness / Fortitude)Seva (Service / Selfless Action)Dhairya (Composure / Courage)Dana (Charity / Generosity)
Related verses
BG 17.20 BG 17.4 BG 7.1 BG 15.7 BG 13.8 BG 16.3 BG 18.1 BG 6.25
Concepts
Jiva
Personal Guidance
An unqualified kṣatriya who lives without gaining lasting glory for brāhmaṇas wastes his post. Every role has its highest expression; living below that is the real failure.
Reflection Questions
  • What is the highest expression of my present role, and am I living it?
  • Where have I shrunk from what my position actually demands?
Analogy

A merchant who hoards gold but never builds a temple with it dies clutching coins he cannot take. A kṣatriya who keeps his body but never spends it for brāhmaṇa-artha is the same merchant in armour. The body is currency only if spent.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.27

↗
इत्युदारमति: प्राह कृष्णार्जुनवृकोदरान् । हे विप्रा व्रियतां कामो ददाम्यात्मशिरोऽपि व: ॥ २७ ॥
ity udāra-matiḥ prāha
[ity udaara-matih praaha]
kṛṣṇārjuna-vṛkodarān
[krishnaarjuna-vrikodaraan]
he viprā vriyatāṁ kāmo
[he vipraa vriyataam kaamo]
dadāmy ātma-śiro ’pi vaḥ
[dadaamy aatma-shiro ’pi vah]
Word-for-word
iti — thus udāra — generous matiḥ — whose mentality prāha — said kṛṣṇa - arjuna - vṛkodarān — to Kṛṣṇa, Arjuna and Bhīma he vipraḥ — O learned brāhmaṇas vriyatām — let it be chosen kāmaḥ — what you desire dadāmi — I will give ātma — my own śiraḥ — head api — even vaḥ — to you .
Blended reading (Sanskrit + English inline)
ity udāra-matiḥ prāha
iti
thus
udāra
generous
matiḥ
whose mentality
prāha
said
kṛṣṇārjuna-vṛkodarān
kṛṣṇa - arjuna - vṛkodarān
to Kṛṣṇa, Arjuna and Bhīma
he viprā vriyatāṁ kāmo
he vipraḥ
O learned brāhmaṇas
vriyatām
let it be chosen
kāmaḥ
what you desire
dadāmy ātma-śiro ’pi vaḥ
dadāmi
I will give
ātma
my own
śiraḥ
head
api
even
vaḥ
to you .
Important Words
  • udāra-matiḥ — of generous mentality
    Compound. Udāra — magnanimous. The narrator marks Jarāsandha's generosity at the exact moment it becomes the cause of his death. The trait is not condemned; it is honoured even as it kills him.
  • kṛṣṇa-arjuna-vṛkodarān — to Kṛṣṇa, Arjuna and Bhīma
    Compound accusative. All three named together — the trio that will end him. He still believes them brāhmaṇas; the narrator already names them as themselves.
  • vriyatām — let it be chosen
    Passive imperative from vṛ. 'Whatever you choose, let it be chosen.' The mood is formal, almost liturgical — like a yajamāna's invitation to ṛtviks.
  • ātma-śiraḥ — my own head
    Compound accusative. The standard kṣatriya hyperbole — 'even my own head'. Spoken to Bhagavān, hyperbole becomes prophecy: in this chapter the head will indeed fall, though as part of the whole body torn apart.
[Śukadeva Gosvāmī continued:] Thus making up his mind, the generous Jarāsandha addressed Kṛṣṇa, Arjuna and Bhīma: “O learned brāhmaṇas, choose whatever you wish. I will give it to you, even if it is my own head.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[Śukadeva Gosvāmī continued:] Thus making up his mind, the generous Jarāsandha addressed Kṛṣṇa, Arjuna and Bhīma: "O learned brāhmaṇas, choose whatever you wish. I will give it to you, even if it is my own head."
Commentary

Deciding in this way ( iti), he spoke.

Jīva Gosvāmī Gauḍīya
Commentary

Having a charitable mind or having a great mind (udāra-matiḥ), he spoke excellently (pra-āha), with a smiling face. Kṛṣṇa, Arjuna and Bhīma are mentioned in order of cleverness (from greater to lesser), for Yudhiṣṭhira identifies their positions in Mahābhārata. Arjunaḥ kṛṣṇam anvetu bhīmo anvetu dhanañjayam: let Arjuna follow Kṛṣṇa, and let Bhīma follow Arjuna. (Mahābhārata, Sabhā Parva). He addressed them as brāhmaṇas, with his previous understanding in mind, and as mockery.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Aparigraha (Non-possessiveness)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)Karuna (Kindness / Compassion)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 7.8 BG 13.1 BG 12.6
Personal Guidance
'O learned brāhmaṇas, choose whatever you wish — even my own head.' Generosity given without reservation invites destiny to take us seriously.
Reflection Questions
  • Where am I quietly reserving conditions in my generosity?
  • What 'whatever you wish' could I genuinely mean today?
Analogy

A king signs the contract with full theatre — 'even my head if you wish.' The audience hears bravado; the three brāhmaṇas hear permission already granted. The script has tipped from negotiation to ritual.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.28

↗
श्रीभगवानुवाच युद्धं नो देहि राजेन्द्र द्वन्द्वशो यदि मन्यसे । युद्धार्थिनो वयं प्राप्ता राजन्या नान्यकाङ्‍‍क्षिण: ॥ २८ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
yuddhaṁ no dehi rājendra
[yuddham no dehi raajendra]
dvandvaśo yadi manyase
[dvandvasho yadi manyase]
yuddhārthino vayaṁ prāptā
[yuddhaarthino vayam praaptaa]
rājanyā nānya-kāṅkṣiṇaḥ
[raajanyaa naanya-kaankshinah]
Word-for-word
śrī - bhagavān uvāca — the Supreme Lord (Kṛṣṇa) said yuddham — battle naḥ — to us dehi — please give rāja - indra — O exalted King dvandvaśaḥ — as a one-on-one duel yadi — if manyase — you think it proper yuddha — for a fight arthinaḥ — desirous vayam — we prāptāḥ — have come here rājanyāḥ — members of the royal order na — not anya — anything else kāṅkṣiṇaḥ — wanting .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Lord (Kṛṣṇa) said
yuddhaṁ no dehi rājendra
yuddham
battle
dvandvaśo yadi manyase
yuddhārthino vayaṁ prāptā
rājanyā nānya-kāṅkṣiṇaḥ
naḥ
to us
dehi
please give
rāja - indra
O exalted King
dvandvaśaḥ
as a one-on-one duel
yadi
if
manyase
you think it proper
yuddha
for a fight
arthinaḥ
desirous
vayam
we
prāptāḥ
have come here
rājanyāḥ
members of the royal order
na
not
anya
anything else
kāṅkṣiṇaḥ
wanting .
Important Words
  • yuddham — battle
    Accusative. The petition revealed. Note: not Jarāsandha's life, not his treasury, not his kingdom — just a fair fight. The request honours the kṣatriya code even as it kills its addressee.
  • rāja-indra — O exalted King
    Compound vocative. Rāja-indra — Indra among kings. Kṛṣṇa preserves the dignity of His enemy verbally even as He sets the trap. Vaiṣṇava warfare is not contemptuous of opponents.
  • dvandvaśaḥ — as a one-on-one duel
    Adverb. The fight requested is dvandva-yuddha — single combat, governed by strict rules. This is the only form in which Bhīma has any hope; mass war Jarāsandha could not lose.
  • yuddha-arthinaḥ — desirous of a fight
    Compound nominative. The same word arthinaḥ from verse 18, now revealed. The 'desired gain' was always combat.
The Supreme Lord said: O exalted King, give us battle in the form of a duel, if you think it fitting. We are princes and have come to beg a fight. We have no other request to make of you.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord said: O exalted King, give us battle in the form of a duel, if you think it fitting. We are princes and have come to beg a fight. We have no other request to make of you.
Jīva Gosvāmī Gauḍīya
Commentary

Having obtained his promise Kṛṣṇa speak boldly what they want, but not taking Uddhava’s advice to have Bhīma fight him. O king of kings! You have agreed to fight! He also suggests that he can negotiate peace by saying, “If you really wish.” With cleverness he then emphasizes his request. We desire to fight because we are kṣatriyas. We do not desire food like brāhmaṇas. Instead of nānya-kāṅkṣiṇaḥ another version has yuddhetara-kāṅkṣiṇaḥ.

Related values & verses
Related values
Shanti (Peace / Tranquility)Atma Nigraha (Self-control)Vairagya (Detachment / Dispassion)Satya (Truthfulness)Kshama (Forgiveness / Patience)
Related verses
BG 16.1 BG 2.21 BG 12.1 BG 2.66 BG 17.3 BG 5.12
Concepts
Jiva
Related lectures
Personal Guidance
Kṛṣṇa revealed the request: 'Give us battle.' Some asks reveal themselves only after trust has been established. Honesty has its own pacing.
Reflection Questions
  • Where am I rushing into hard requests before trust is in place?
  • What relationship needs more groundwork before the real ask?
Analogy

Three guests asked for a fight as one might ask for water — that simple, that ordinary. Kṛṣṇa's clarity is itself the strategy: he names the gift, gives Jarāsandha the chance to honour the vow as a kṣatriya rather than as a brāhmaṇa-host, and removes every theatrical layer.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.29

↗
असौ वृकोदर: पार्थस्तस्य भ्रातार्जुनो ह्ययम् । अनयोर्मातुलेयं मां कृष्णं जानीहि ते रिपुम् ॥ २९ ॥
asau vṛkodaraḥ pārthas
[asau vrikodarah paarthas]
tasya bhrātārjuno hy ayam
[tasya bhraataarjuno hy ayam]
anayor mātuleyaṁ māṁ
[anayor maatuleyam maam]
kṛṣṇaṁ jānīhi te ripum
[krishnam jaaneehi te ripum]
Word-for-word
asau — that one vṛkodaraḥ — Bhīma pārthaḥ — the son of Pṛthā tasya — his bhrātā — brother arjunaḥ — Arjuna hi — indeed ayam — this other anayoḥ — of the two of them mātuleyam — the maternal cousin mām — Me kṛṣṇam — Kṛṣṇa jānīhi — please know te — your ripum — enemy .
Blended reading (Sanskrit + English inline)
asau vṛkodaraḥ pārthas
asau
that one
vṛkodaraḥ
Bhīma
pārthaḥ
the son of Pṛthā
tasya bhrātārjuno hy ayam
tasya
his
bhrātā
brother
arjunaḥ
Arjuna
anayor mātuleyaṁ māṁ
kṛṣṇaṁ jānīhi te ripum
hi
indeed
ayam
this other
anayoḥ
of the two of them
mātuleyam
the maternal cousin
mām
Me
kṛṣṇam
Kṛṣṇa
jānīhi
please know
te
your
ripum
enemy .
Important Words
  • vṛkodaraḥ — Bhīma
    Nominative. Kṛṣṇa points to Bhīma first — he is the actual fighter. The introduction order matters: combatant first, second second, then Himself as orchestrator.
  • pārthaḥ — the son of Pṛthā
    Nominative. Both Bhīma and Arjuna are 'Pārthas'. Their mother Pṛthā is Kṛṣṇa's paternal aunt — making them Kṛṣṇa's maternal cousins, which the next phrase makes explicit.
  • mātuleyam — the maternal cousin
    Accusative. Mātula — maternal uncle; mātuleya — his son. Kṛṣṇa locates Himself in the family tree precisely; the kinship is real and binds Him to take part in the Pāṇḍava cause.
  • ripum — enemy
    Accusative. Kṛṣṇa names Himself as Jarāsandha's enemy openly. Note the Gauḍīya reading: even when Bhagavān is named enemy, He grants the rare gift of dying by His arrangement — śatru-bhakti through hatred ends in liberation.
Over there is Bhīma, son of Pṛthā, and this is his brother Arjuna. Know Me to be their maternal cousin, Kṛṣṇa, your enemy.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Over there is Bhīma, son of Pṛthā, and this is his brother Arjuna. Know Me to be their maternal cousin, Kṛṣṇa, your enemy.
Jīva Gosvāmī Gauḍīya
Commentary

Have no doubt (hi). There is Bhīma and this is Arjuna. Know me to be Kṛṣṇa, who takes away (karṣaṇa) the life of people like you since I am your enemy (te ripum). To kill you I have brought these two.

Related values & verses
Concepts
Jiva
Personal Guidance
'This is Bhīma, this is Arjuna, and I am Kṛṣṇa your enemy.' Once the disguise has served its purpose, identity is revealed cleanly. There is no shame in having approached in plain dress.
Reflection Questions
  • Where can I drop a disguise now that has served its purpose?
  • Is there a truth about who I am that's now ready to be plainly stated?
Analogy

An archer who has fooled a king into committing the bow's draw now identifies himself: 'I am the brother of the wind and son of the sun's cousin, and I am Kṛṣṇa, your enemy.' The mask falls; the bowstring is already taut.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.72.30

↗
एवमावेदितो राजा जहासोच्चै: स्म मागध: । आह चामर्षितो मन्दा युद्धं तर्हि ददामि व: ॥ ३० ॥
evam āvedito rājā
[evam aavedito raajaa]
jahāsoccaiḥ sma māgadhaḥ
[jahaasochchaih sma maagadhah]
āha cāmarṣito mandā
[aaha chaamarshito mandaa]
yuddhaṁ tarhi dadāmi vaḥ
[yuddham tarhi dadaami vah]
Word-for-word
evam — thus āveditaḥ — invited rāja — the King jahāsa — laughed uccaiḥ — out loud sma — indeed māgadhaḥ — Jarāsandha āha — he said ca — and amarṣitaḥ — intolerant mandāḥ — O fools yuddham — battle tarhi — then dadāmi — I will give vaḥ — to you .
Blended reading (Sanskrit + English inline)
evam āvedito rājā
evam
thus
āveditaḥ
invited
rāja
the King
jahāsoccaiḥ sma māgadhaḥ
jahāsa
laughed
uccaiḥ
out loud
sma
indeed
māgadhaḥ
Jarāsandha
āha cāmarṣito mandā
āha
he said
ca
and
amarṣitaḥ
intolerant
mandāḥ
O fools
yuddhaṁ tarhi dadāmi vaḥ
yuddham
battle
tarhi
then
dadāmi
I will give
vaḥ
to you .
Important Words
  • jahāsa-uccaiḥ — laughed out loud
    Verb + adverb. Loud laughter — uccaiḥ jahāsa — is the demonic signature in the Bhāgavatam. Cf. Hiraṇyakaśipu, Kaṁsa, Śiśupāla.
  • amarṣitaḥ — intolerant
    Nominative past participle. From amarṣa — wrath, intolerance of insult. The laugh is hollow; underneath sits fury. The two moods together (mockery + rage) are the demon's mark.
  • mandāḥ — O fools
    Vocative plural. He addresses all three as manda — slow-witted. The word will be unmade by the next paragraph as the 'fools' fell him.
[Śukadeva Gosvāmī continued:] Thus challenged, Magadharāja laughed out loud and contemptuously said, “All right, you fools, I’ll give you a fight!
Purport

Śrīla Viśvanātha Cakravartī comments that Jarāsandha felt inner satisfaction because he thought that his enemies had been humiliated by having to dress like brāhmaṇas to approach him. Thus the ācārya understands Jarāsandha’s mind as follows: “O weak ones, forget the botheration of fighting. Why not just accept my head? By dressing yourselves as brāhmaṇas begging charity, you have made your heroism set like the sun, but if somehow you have not lost your courage, I will give you battle.” The ācārya finally points out that the goddess of learning intends the phrase amarṣito mandāḥ to read amarṣito ’mandāḥ. In other words, Lord Kṛṣṇa and the Pāṇḍavas are amandāḥ, “never foolish.” And that is why they chose the best tactic for doing away once and for all with the cruel Jarāsandha.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[Śukadeva Gosvāmī continued:] Thus challenged, Magadharāja laughed out loud and contemptuously said, "All right, you fools, I'll give you a fight!
Commentary

He laughed because he got inner satisfaction that they had to demean themselves by dressing as brahmanas. "O fools! Oh weaklings! Why should you have to fight at all? I will give you my head. By dressing yourselves as begging brahmanas your bravery is finished. However, if you have not given up your courage, I will give you a fight." The unintended meaning of manda however by sandhi, is Amanda, "O intelligent ones."

Jīva Gosvāmī Gauḍīya
Commentary

Jarāsandha laughed loudly since though they had pretended to be humble brāhmaṇas in the end he was satisfied on knowing the truth and also wanted to mock them. He was proud and without reserve, showing himself as a king (rāja). The people of Magadha had angry natures. Thus it was appropriate that the king of Magadha showed anger (amarṣitaḥ). O cowards (mandāḥ)! He says this because they came disguised as brāhmaṇas. Another meaning is amarṣitaḥ amandāḥ. This means “O intelligent ones or most excellent ones!”

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Aparigraha (Non-possessiveness)
Related verses
BG 17.20 BG 2.60 BG 12.5 BG 5.4 BG 16.2 BG 6.1 BG 10.4 BG 3.11 BG 18.1 BG 3.1 BG 2.55 BG 7.8
Personal Guidance
Jarāsandha laughed contemptuously: 'All right, you fools, I'll give you a fight!' Pride mistakes its own ridicule for strength. Laughter at others rarely reads the situation correctly.
Reflection Questions
  • Where might my dismissive laughter be hiding my misreading of a situation?
  • What would humble curiosity see that contempt misses?
Analogy

A man whose pride is greater than his caution laughs out loud when he should have shut the door. Jarāsandha's roar of mockery is the same sound Hiraṇyakaśipu made before the pillar split.

Stories
Hiraṇyakaśipu's laughter at the pillar

Asked whether his Lord lived in this pillar, Hiraṇyakaśipu laughed and struck it. The pillar split, Nṛsiṁha emerged. Jarāsandha's uccaiḥ jahāsa is the same demonic laughter — pride at its peak, the moment before fall.

Gauḍīyas read this laugh as the demon's last full breath, the loudest sound before silence.

📝 My note

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Śrīmad-Bhāgavatam 10.72.31

↗
न त्वया भीरुणा योत्स्ये युधि विक्लवतेजसा । मथुरां स्वपुरीं त्यक्त्वा समुद्रं शरणं गत: ॥ ३१ ॥
na tvayā bhīruṇā yotsye
[na tvayaa bheerunaa yotsye]
yudhi viklava-tejasā
[yudhi viklava-tejasaa]
mathurāṁ sva-purīṁ tyaktvā
[mathuraam sva-pureem tyaktvaa]
samudraṁ śaraṇaṁ gataḥ
[samudram sharanam gatah]
Word-for-word
na — not tvayā — with You bhīruṇā — cowardly yotsye — I will fight yudhi — in battle viklava — impaired tejasā — whose strength mathurām — Mathurā sva — Your own purīm — city tyaktvā — leaving samudram — to the ocean śaraṇam — for shelter gataḥ — gone .
Blended reading (Sanskrit + English inline)
na tvayā bhīruṇā yotsye
na
not
tvayā
with You
bhīruṇā
cowardly
yotsye
I will fight
yudhi viklava-tejasā
yudhi
in battle
viklava
impaired
tejasā
whose strength
mathurāṁ sva-purīṁ tyaktvā
mathurām
Mathurā
sva
Your own
purīm
city
tyaktvā
leaving
samudraṁ śaraṇaṁ gataḥ
samudram
to the ocean
śaraṇam
for shelter
gataḥ
gone .
Important Words
  • bhīruṇā — cowardly
    Instrumental adjective. The demon's epithet for Kṛṣṇa. Gauḍīya reading: the insult is the demon's last gift — Bhagavān, who accepts the title Ranchor out of compassion for citizens, will now accept this insult as the pretext to step aside while Bhīma kills Jarāsandha.
  • viklava-tejasā — of impaired strength
    Compound instrumental. Tejas viklava — strength gone weak. The slander; refuted by the rest of Canto 10 and by the present moment, in which Kṛṣṇa's tejas will pour into Bhīma.
  • sva-purīm — Your own city
    Compound accusative. Sva-purī — Mathurā as Kṛṣṇa's own city. Vaiṣṇavas note: Mathurā is Kṛṣṇa's eternal abode in His prakaṭa-līlā; the relocation to Dvārakā is a strategic dwelling, not abandonment.
  • samudram-śaraṇam — to the ocean for shelter
    Accusative pair. The 'shelter' Kṛṣṇa took was the ocean — yet from that 'shelter' arose Dvārakā, paradise on water. Gauḍīya: when Bhagavān 'takes shelter', He builds a new shelter for His devotees.
“But I will not fight with You, Kṛṣṇa, for You are a coward. Your strength abandoned You in the midst of battle, and You fled Your own capital of Mathurā to take shelter in the sea.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
"But I will not fight with You, Kṛṣṇa, for You are a coward. Your strength abandoned You in the midst of battle, and You fled Your own capital of Mathurā to take shelter in the sea.
Commentary

The actual meaning of this is :" I will not fight with you, fearless and strong (tvaya abhiruna), as my heart is now distressed (vihvala cetasa). Leaving Mathura by your own will you have gone to your house in the ocean."

Jīva Gosvāmī Gauḍīya
Commentary

The phrase tvayā bhīruṇā can be taken as tvayā abhīruṇā: you are not a coward. Therefore you gave up your city, and built a house in the sea for performing pastimes.

Śrīdhara Svāmī Gauḍīya
Commentary

I will not fight with you, whose heart was disturbed with fear in battle. Thus you gave up Mathurā and took shelter of the sea. The other meaning is this. You were not afraid (abhīrunā). Without fighting you became agitated. You gave up your city in order to play without worry, by conquering everyone. Thus you made your house in the sea.

Related values & verses
Related values
Mardava (Gentleness)Vinaya (Humility / Modesty)Shraddha (Faith / Reverence)Hrih (Modesty / Sense of Shame)Titiksha (Forbearance / Endurance)Dhairya (Composure / Courage)Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Tejas (Inner Radiance / Vigour)
Related verses
BG 16.3 BG 7.10
Concepts
Jiva
Related lectures
Personal Guidance
Jarāsandha refused to fight Kṛṣṇa: 'You are a coward — You fled Mathurā for the sea.' Misreading the Lord's strategic withdrawals as cowardice is one of the oldest mistakes of the proud.
Reflection Questions
  • Where have I judged a withdrawal — mine or another's — as cowardice when it was actually wisdom?
  • What changes if I read Kṛṣṇa's apparent retreats as strategic?
Analogy

A demon's insult against the Lord lands on the speaker like a stone thrown at the sun. Jarāsandha calls Kṛṣṇa a coward for the Mathurā retreat to Dvārakā — not knowing that the retreat was itself Kṛṣṇa's līlā to save the citizens and seed the great city in the sea.

Stories
The flight to Dvārakā

When Jarāsandha attacked Mathurā seventeen times and brought Yavana hordes on the eighteenth, Kṛṣṇa relocated the entire population to Dvārakā built by Viśvakarmā in the sea. Gauḍīya purport: Bhagavān is not bound by martial pride. He moves the citizens to safety, accepts the name 'Ranchor' (one who left the field), and waits to undo Jarāsandha at the chosen hour — which is now.

Jarāsandha's insult thus accidentally narrates a Kṛṣṇa-līlā the citizens of Dvārakā cherish.

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Śrīmad-Bhāgavatam 10.72.32

↗
अयं तु वयसातुल्यो नातिसत्त्वो न मे सम: । अर्जुनो न भवेद् योद्धा भीमस्तुल्यबलो मम ॥ ३२ ॥
ayaṁ tu vayasātulyo
[ayam tu vayasaatulyo]
nāti-sattvo na me samaḥ
[naati-sattvo na me samah]
arjuno na bhaved yoddhā
[arjuno na bhaved yoddhaa]
bhīmas tulya-balo mama
[bheemas tulya-balo mama]
Word-for-word
ayam — this tu — on the other hand vayasā — in age atulyaḥ — unequal na — not ati — much sattvaḥ — having strength na — not me — to me samaḥ — evenly matched arjunaḥ — Arjuna na bhavet — should not be yoddhā — the contender bhīmaḥ — Bhīma tulya — equal balaḥ — in strength mama — with me .
Blended reading (Sanskrit + English inline)
ayaṁ tu vayasātulyo
ayam
this
tu
on the other hand
vayasā
in age
atulyaḥ
unequal
nāti-sattvo na me samaḥ
na
not
ati
much
sattvaḥ
having strength
na
not
me
to me
samaḥ
evenly matched
arjuno na bhaved yoddhā
arjunaḥ
Arjuna
na bhavet
should not be
yoddhā
the contender
bhīmas tulya-balo mama
bhīmaḥ
Bhīma
tulya
equal
balaḥ
in strength
mama
with me .
Important Words
  • vayasā-atulyaḥ — unequal in age
    Instrumental + adjective. Arjuna is younger than Jarāsandha — kṣatriya code holds the elder should not fight the much-younger. The technicality saves Arjuna for Kurukṣetra.
  • tulya-balaḥ — equal in strength
    Compound nominative. Bhīma alone is equal in mace-strength. Jarāsandha's self-knowledge is accurate — he is the strongest mace-fighter alive — and so is his choice.
  • bhīmaḥ — Bhīma
    Nominative. The chosen opponent. The verse marks the moment Jarāsandha walks into Kṛṣṇa's plan thinking he selected it himself.
“As for this one, Arjuna, he is not as old as I, nor is he very strong. Since he is no match for me, he should not be the contender. Bhīma, however, is as strong as I am.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
"As for this one, Arjuna, he is not as old as I, nor is he very strong. Since he is no match for me, he should not be the contender. Bhīma, however, is as strong as I am."
Jīva Gosvāmī Gauḍīya
Commentary

Though Arjuna is very strong he is not equal in age (vayasā tulyo na).

Related values & verses
Related values
Shaucha (Cleanliness / Purity)
Concepts
SattvaJiva
Personal Guidance
Jarāsandha chose Bhīma as a worthy opponent and dismissed Arjuna as no match. Real warriors take seriously who is in front of them; underestimating costs everything.
Reflection Questions
  • Whom am I currently underestimating?
  • Where does taking someone seriously change the encounter entirely?
Analogy

Jarāsandha rejects two opponents and chooses one — like a king who measures swords before a duel. He is not stupid; he is precise. But his precision still misses that Kṛṣṇa is the one who chose Bhīma already, and that the duel is already lost.

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Śrīmad-Bhāgavatam 10.72.33

↗
इत्युक्त्वा भीमसेनाय प्रादाय महतीं गदाम् । द्वितीयां स्वयमादाय निर्जगाम पुराद् बहि: ॥ ३३ ॥
ity uktvā bhīmasenāya
[ity uktvaa bheemasenaaya]
prādāya mahatīṁ gadām
[praadaaya mahateem gadaam]
dvitīyāṁ svayam ādāya
[dviteeyaam svayam aadaaya]
nirjagāma purād bahiḥ
[nirjagaama puraad bahih]
Word-for-word
iti — thus uktvā — saying bhīmasenāya — to Bhīmasena prādāya — giving mahatīm — a large gadām — club dvitīyām — another svayam — himself ādāya — taking nirjagāma — he went out purāt — from the city bahiḥ — to the outside .
Blended reading (Sanskrit + English inline)
ity uktvā bhīmasenāya
iti
thus
uktvā
saying
bhīmasenāya
to Bhīmasena
prādāya mahatīṁ gadām
prādāya
giving
mahatīm
a large
gadām
club
dvitīyāṁ svayam ādāya
dvitīyām
another
svayam
himself
ādāya
taking
nirjagāma purād bahiḥ
nirjagāma
he went out
purāt
from the city
bahiḥ
to the outside .
Important Words
  • mahatīm-gadām — a large club
    Adjective + accusative. Both maces are large; both heroes equally armed. Without Kṛṣṇa's sign at verse 41 this duel literally cannot end.
  • dvitīyām — another (a second)
    Accusative feminine. The mention of a 'second' mace underlines the parity. Jarāsandha's fairness is sincere — and yet.
  • purāt-bahiḥ — outside the city
    Ablative + adverb. Out of Girivraja — into the open fighting grounds. The city stays intact; the captive kings in the dungeon remain alive, waiting.
Having said this, Jarāsandha offered Bhīmasena a huge club, took up another himself and went outside the city.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Having said this, Jarāsandha offered Bhīmasena a huge club, took up another himself and went outside the city.
Commentary

"It is expected that I should satisfy the guest, please accept this huge club. I will be successful in this fight however even if you have such a big club." These words revealed his inner pride.

Jīva Gosvāmī Gauḍīya
Commentary

Jarāsandha gave (dāya) a large club to Bhīma with a smiling face (pra), offering it with his own hand (ā). He considered the large club to be good for Bhīma, since it could not be lifted. Or he gave a large club out of respect for his strength. He went outside the city in order to make the arena and so that the citizens could see his strength and sporting.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Aparigraha (Non-possessiveness)Hrih (Modesty / Sense of Shame)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)Karuna (Kindness / Compassion)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 7.8 BG 13.1
Personal Guidance
Jarāsandha handed Bhīma a huge club, took another, and went outside the city. The honorable opponent gives his enemy a fair tool; the contest's fairness reflects character.
Reflection Questions
  • When I oppose someone, do I give them a fair chance to respond?
  • Where does my contest with someone need more honorable framing?
Analogy

The kṣatriya code stages a duel like a wedding: matched weapons, equal ground, public witnesses. Jarāsandha hands Bhīma a mace identical to his own. Equality is honoured to the last detail — and the equality is precisely why the duel will reach the impasse of verse 39 that needs Kṛṣṇa's intervention.

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Śrīmad-Bhāgavatam 10.72.34

↗
तत: समेखले वीरौ संयुक्तावितरेतरम् । जघ्नतुर्वज्रकल्पाभ्यां गदाभ्यां रणदुर्मदौ ॥ ३४ ॥
tataḥ samekhale vīrau
[tatah samekhale veerau]
saṁyuktāv itaretaram
[samyuktaav itaretaram]
jaghnatur vajra-kalpābhyāṁ
[jaghnatur vajra-kalpaabhyaam]
gadābhyāṁ raṇa-durmadau
[gadaabhyaam rana-durmadau]
Word-for-word
tataḥ — then samekhale — on the level fighting grounds vīrau — the two heroes saṁyuktau — engaged itara - itaram — each other jaghnatuḥ — struck vajra - kalpābhyām — like lightning bolts gadābhyām — with their clubs raṇa — by the fight durmadau — driven to a mad fury .
Blended reading (Sanskrit + English inline)
tataḥ samekhale vīrau
tataḥ
then
samekhale
on the level fighting grounds
vīrau
the two heroes
saṁyuktāv itaretaram
saṁyuktau
engaged
itara - itaram
each other
jaghnatur vajra-kalpābhyāṁ
jaghnatuḥ
struck
vajra - kalpābhyām
like lightning bolts
gadābhyāṁ raṇa-durmadau
gadābhyām
with their clubs
raṇa
by the fight
durmadau
driven to a mad fury .
Important Words
  • samekhale — on the level fighting grounds
    Locative. Samekhala — flat, prepared ground for combat. Vedic duels are not improvised; the ground itself is ritual space.
  • vajra-kalpābhyām — like lightning bolts
    Compound instrumental dual. Vajra-kalpa — 'thunderbolt-equivalent'. Both maces strike like Indra's vajra; the duel is at the upper limit of human martial capacity.
  • raṇa-durmadau — driven to mad fury by combat
    Compound nominative dual. Durmada — intoxicated, frenzied. Combat itself is the intoxicant. The verse describes the warrior's trance state.
The two heroes thus began battling each other on the level fighting grounds outside the city. Maddened with the fury of combat, they struck each other with their lightning-bolt-like clubs.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The two heroes thus began battling each other on the level fighting grounds outside the city. Maddened with the fury of combat, they struck each other with their lightning-bolt-like clubs.
Commentary

In the fighting arena (samekhala) they struck each other with clubs.

Jīva Gosvāmī Gauḍīya
Commentary

Absorbed in fighting (saṁyuktau), they hit each other with the clubs since they were intoxicated with the fight.

Related values & verses
Concepts
Jiva
Personal Guidance
Bhīma and Jarāsandha fought maddened with the fury of combat. Real struggle is not stylized; the actual contest of dharma against adharma engages the whole being.
Reflection Questions
  • Where am I treating a moral struggle as stylized when it requires my whole effort?
  • What fight in my life have I been only half-fighting?
Analogy

Two clouds collide and lightning sounds. Two heroes with thunderbolt-like maces collide and the very ground is the cloud. The verse begins the long combat — twenty-seven days, Mahābhārata says — though the Bhāgavatam will compress.

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Śrīmad-Bhāgavatam 10.72.35

↗
मण्डलानि विचित्राणि सव्यं दक्षिणमेव च । चरतो: शुशुभे युद्धं नटयोरिव रङ्गिणो: ॥ ३५ ॥
maṇḍalāni vicitrāṇi
[mandalaani vichitraani]
savyaṁ dakṣiṇam eva ca
[savyam dakshinam eva cha]
caratoḥ śuśubhe yuddhaṁ
[charatoh shushubhe yuddham]
naṭayor iva raṅgiṇoḥ
[natayor iva ranginoh]
Word-for-word
maṇḍalāni — arcs vicitrāṇi — skillful savyam — to the left dakṣiṇam — to the right eva ca — also caratoḥ — of them who were moving śuśubhe — appeared splendid yuddham — the fight naṭayoḥ — of actors iva — like raṅgiṇoḥ — on a stage .
Blended reading (Sanskrit + English inline)
maṇḍalāni vicitrāṇi
maṇḍalāni
arcs
vicitrāṇi
skillful
savyaṁ dakṣiṇam eva ca
savyam
to the left
dakṣiṇam
to the right
eva ca
also
caratoḥ
of them who were moving
caratoḥ śuśubhe yuddhaṁ
śuśubhe
appeared splendid
yuddham
the fight
naṭayor iva raṅgiṇoḥ
naṭayoḥ
of actors
iva
like
raṅgiṇoḥ
on a stage .
Important Words
  • maṇḍalāni — arcs, circular movements
    Accusative plural. The mace-duel has formal footwork — clockwise and anticlockwise circling, like the technical maṇḍalas of dance and ritual.
  • naṭayoḥ — of two actors
    Genitive dual. Naṭa — actor, dancer. The simile marks Vyāsa's aesthetic detachment: even slaughter, witnessed from the right angle, is līlā.
  • raṅgiṇoḥ — on a stage
    Genitive dual adjective. Raṅgin — stage-going. The fighting ground is theatre; Kṛṣṇa is the unseen sūtradhāra.
As they skillfully circled left and right, like actors dancing on a stage, the fight presented a magnificent spectacle.
Purport

Jarāsandha and Bhīma here demonstrate their expertise in the use of clubs. Thus it can be understood that both fighters were fearless and steady even in the rage of battle.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As they skillfully circled left and right, like actors dancing on a stage, the fight presented a magnificent spectacle.
Commentary

Swinging their clubs to the left and right in various ways (mandalani vicitrani), they appeared like dancers, by their skillful use of their weapons and their fearlessness.

Jīva Gosvāmī Gauḍīya
Commentary

Sometimes they went left or right and sometimes faced each other (eva ca).

Śrīdhara Svāmī Gauḍīya
Commentary

Sometimes they even circled to the right (eva). And they also faced each other (ca). They moved about since they were in the arena (raṅgiṇoh). The fight appeared beautiful (śuśubhe).

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomTapas (Austerity / Discipline)Abhaya (Fearlessness)Satya (Truthfulness)Seva (Service / Selfless Action)Shraddha (Faith / Reverence)Dhairya (Composure / Courage)Bhakti (Devotion)
Related verses
BG 5.18 BG 2.50 BG 2.66 BG 2.14 BG 13.8 BG 2.55
Concepts
JivaChit
Personal Guidance
Circling left and right like actors on a stage, the fight was a magnificent spectacle. Even bitter contests have beauty when both parties show their training. Excellence is its own form of dharma.
Reflection Questions
  • Where could the quality of my engagement, even in disagreement, become more honorable?
  • What does 'magnificent spectacle' even in conflict look like when both parties are fully trained?
Analogy

Two dancers turn on a stage — sometimes the audience cannot tell who leads. The Bhāgavatam likens the deadly duel to naṭas, actors dancing in a raṅga. The aesthetic is precise: the violence is choreographed, the beauty real.

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Śrīmad-Bhāgavatam 10.72.36

↗
ततश्चटचटाशब्दो वज्रनिष्पेससन्निभ: । गदयो: क्षिप्तयो राजन्दन्तयोरिव दन्तिनो: ॥ ३६ ॥
tataś caṭa-caṭā-śabdo
[tatash chata-chataa-shabdo]
vajra-niṣpesa-sannibhaḥ
[vajra-nishpesa-sannibhah]
gadayoḥ kṣiptayo rājan
[gadayoh kshiptayo raajan]
dantayor iva dantinoḥ
[dantayor iva dantinoh]
Word-for-word
tataḥ — then caṭa - caṭā - śabdaḥ — the clattering sound vajra — of lightning niṣpeṣa — the crash sannibhaḥ — resembling gadayoḥ — of their clubs kṣiptayoḥ — being swung rājan — O King (Parīkṣit) dantayoḥ — of the tusks iva — as if dantinoḥ — of elephants .
Blended reading (Sanskrit + English inline)
tataś caṭa-caṭā-śabdo
tataḥ
then
caṭa - caṭā - śabdaḥ
the clattering sound
vajra-niṣpesa-sannibhaḥ
vajra
of lightning
niṣpeṣa
the crash
sannibhaḥ
resembling
gadayoḥ kṣiptayo rājan
gadayoḥ
of their clubs
kṣiptayoḥ
being swung
rājan
O King (Parīkṣit)
dantayor iva dantinoḥ
dantayoḥ
of the tusks
iva
as if
dantinoḥ
of elephants .
Important Words
  • caṭa-caṭā-śabdaḥ — the clattering sound
    Compound nominative. Onomatopoeic — caṭa-caṭā mimics the crack of mace on mace. Sanskrit poetics permits this kind of sound-painting; Vyāsa employs it sparingly.
  • vajra-niṣpeṣa — the crash of lightning
    Compound. Niṣpeṣa — the percussive grinding sound. The mace-impact is compared to the moment lightning strikes earth.
  • dantinoḥ — of two elephants
    Genitive dual. Dantin — 'tusked one', elephant. The verse layers two similes: lightning and tusks. Bhīma and Jarāsandha are both at once.
When Jarāsandha’s and Bhīmasena’s clubs loudly collided, O King, the sound was like the impact of the big tusks of two fighting elephants, or the crash of a thunderbolt in a flashing electrical storm.
Purport

This translation is based on Śrīla Prabhupāda’s Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Jarāsandha's and Bhīmasena's clubs loudly collided, O King, the sound was like the impact of the big tusks of two fighting elephants, or the crash of a thunderbolt in a flashing electrical storm.
Commentary

Their mutual blows with the clubs made a sound (cata cata), like the striking of thunder bolts or like the striking together of the tusks of fighting elephants.

Jīva Gosvāmī Gauḍīya
Commentary

The clashing of their clubs as they beat each other (kṣiptayaḥ) was like the sound of thunder bolts striking.

Related values & verses
Concepts
Jiva
Personal Guidance
Their clubs collided like elephant tusks, like thunderbolts. When equal forces meet, the sound itself shakes the surroundings. Such contests cannot be hidden.
Reflection Questions
  • What contest in my life is too big to be quiet?
  • How can I let an honest collision happen without trying to dampen the sound?
Analogy

When elephants clash, their tusks crack like temple-doors slamming; when storm clouds clash, the air splits. Bhīma and Jarāsandha's maces meet with both sounds at once. The verse is sonic — Vyāsa wants us to hear the duel before he describes it again.

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Śrīmad-Bhāgavatam 10.72.37

↗
ते वै गदे भुजजवेन निपात्यमाने अन्योन्यतोंऽसकटिपादकरोरुजत्रुम् । चूर्णीबभूवतुरुपेत्य यथार्कशाखे संयुध्यतोर्द्विरदयोरिव दीप्तमन्व्यो: ॥ ३७ ॥
te vai gade bhuja-javena nipātyamāne
[te vai gade bhuja-javena nipaatyamaane]
anyonyato ’ṁsa-kaṭi-pāda-karoru-jatrum
[anyonyato ’msa-kati-paada-karoru-jatrum]
cūrṇī-babhūvatur upetya yathārka-śākhe
[choornee-babhoovatur upetya yathaarka-shaakhe]
saṁyudhyator dviradayor iva dīpta-manvyoḥ
[samyudhyator dviradayor iva deepta-manvyoh]
Word-for-word
te — they vai — indeed gade — the two clubs bhuja — of their arms javena — by the rapid force nipātyamāne — being powerfully swung anyonyataḥ — against one another aṁsa — their shoulders kaṭi — hips pāda — feet kara — hands ūru — thighs jatrum — and collarbones cūrṇī — crushed babhūvatuḥ — became upetya — contacting yathā — as arka - śākhe — two branches of arka trees saṁyudhyatoḥ — fighting vigorously dviradayoḥ — of a pair of elephants iva — as dīpta — inflamed manvyoḥ — whose anger .
Blended reading (Sanskrit + English inline)
te vai gade bhuja-javena nipātyamāne
te
they
vai
indeed
gade
the two clubs
bhuja
of their arms
javena
by the rapid force
nipātyamāne
being powerfully swung
anyonyato ’ṁsa-kaṭi-pāda-karoru-jatrum
anyonyataḥ
against one another
cūrṇī-babhūvatur upetya yathārka-śākhe
saṁyudhyator dviradayor iva dīpta-manvyoḥ
aṁsa
their shoulders
kaṭi
hips
pāda
feet
kara
hands
ūru
thighs
jatrum
and collarbones
cūrṇī
crushed
babhūvatuḥ
became
upetya
contacting
yathā
as
arka - śākhe
two branches of arka trees
saṁyudhyatoḥ
fighting vigorously
dviradayoḥ
of a pair of elephants
iva
as
dīpta
inflamed
manvyoḥ
whose anger .
Important Words
  • bhuja-javena — by the rapid force of their arms
    Compound instrumental. Bhuja — arm, java — speed. Mace-velocity is set by arm-strength; the verse measures the duel by arm-power alone.
  • arka-śākhe — two branches of arka trees
    Compound nominative dual. Arka — the sun-plant, with brittle stems. Even mature warriors' maces shatter like arka branches on these two bodies.
  • dīpta-manvyoḥ — whose anger is inflamed
    Compound genitive dual. Dīpta-manyu — kindled wrath. The fighters' anger does not cool; it sustains the duel past the breaking of weapons.
They swung their clubs at each other with such speed and force that as the clubs struck their shoulders, hips, feet, hands, thighs and collarbones, the weapons were crushed and broken like branches of arka trees with which two enraged elephants furiously attack each other.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
They swung their clubs at each other with such speed and force that as the clubs struck their shoulders, hips, feet, hands, thighs and collarbones, the weapons were crushed and broken like branches of arka trees with which two enraged elephants furiously attack each other.
Commentary

With their anger increasing (dipta manvoh), when the club contacted the opponent’s shoulder or waist, it broke into pieces.

Jīva Gosvāmī Gauḍīya
Commentary

Though the compound consists of limbs of a living being, the lack of neuter (jatrum) is poetic license. Just as arka trees are crushed they weapons were crushed. The simile is an example of adbhutopama (a comparison causing wonder).

Śrīdhara Svāmī Gauḍīya
Commentary

Two verses are in a longer meter as if to be sung. They describe the fight. Though they were hard as thunderbolts (vai), their clubs constantly (ni) fell and struck (upetya) each other’s various limbs. Not using neuter in jatrum is poetic license. Just as branches are crushed the weapons were crushed. This indicates they were insignificant for the fighters. The comparison is called adbhūtopamā. Or it expresses how they indescribably engaged other for fighting.

Related values & verses
Concepts
Jiva
Personal Guidance
Their clubs shattered like arka branches against the impact of fully committed combat. Tools wear out when the contest is real; we should not be surprised when our methods break.
Reflection Questions
  • What method of mine is breaking under the pressure of real engagement?
  • What is the next tool — or no tool — that the contest needs from me?
Analogy

Two elephants in must attack each other with arka branches — and the branches snap on hide thick as armour. Bhīma and Jarāsandha attack each other with maces — and the maces snap on bodies hardened by years of yoga and combat. Both pairs of weapons are reduced to splinters; the bodies fight on.

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Śrīmad-Bhāgavatam 10.72.38

↗
इत्थं तयो: प्रहतयोर्गदयोर्नृवीरौ क्रुद्धौ स्वमुष्टिभिरय:स्परशैरपिष्टाम् । शब्दस्तयो: प्रहरतोरिभयोरिवासी- न्निर्घातवज्रपरुषस्तलताडनोत्थ: ॥ ३८ ॥
itthaṁ tayoḥ prahatayor gadayor nṛ-vīrau
[ittham tayoh prahatayor gadayor nri-veerau]
kruddhau sva-muṣṭibhir ayaḥ-sparaśair apiṣṭām
[kruddhau sva-mushtibhir ayah-sparashair apishtaam]
śabdas tayoḥ praharator ibhayor ivāsīn
[shabdas tayoh praharator ibhayor ivaaseen]
nirghāta-vajra-paruṣas tala-tāḍanotthaḥ
[nirghaata-vajra-parushas tala-taadanotthah]
Word-for-word
ittham — in this manner tayoḥ — their prahatayoḥ — being ruined gadayoḥ — the clubs nr — among human beings vīrau — the two great heroes kruddhau — angry sva — their own muṣṭibhiḥ — with the fists ayaḥ — like iron sparaśaiḥ — whose touch apiṣṭām — they battered śabdaḥ — the sound tayoḥ — of them praharatoḥ — striking ibhayoḥ — of two elephants iva — as āsīt — became nirghāta — crashing vajra — like thunder paruṣaḥ — harsh tala — of their palms tāḍana — by the hitting utthaḥ — raised .
Blended reading (Sanskrit + English inline)
itthaṁ tayoḥ prahatayor gadayor nṛ-vīrau
ittham
in this manner
tayoḥ
their
prahatayoḥ
being ruined
gadayoḥ
the clubs
nr
among human beings
vīrau
the two great heroes
kruddhau sva-muṣṭibhir ayaḥ-sparaśair apiṣṭām
kruddhau
angry
sva
their own
muṣṭibhiḥ
with the fists
ayaḥ
like iron
sparaśaiḥ
whose touch
apiṣṭām
they battered
śabdas tayoḥ praharator ibhayor ivāsīn
śabdaḥ
the sound
tayoḥ
of them
praharatoḥ
striking
ibhayoḥ
of two elephants
iva
as
āsīt
became
nirghāta-vajra-paruṣas tala-tāḍanotthaḥ
nirghāta
crashing
vajra
like thunder
paruṣaḥ
harsh
tala
of their palms
tāḍana
by the hitting
utthaḥ
raised .
Important Words
  • ayaḥ-sparaśaiḥ — whose touch was like iron
    Compound instrumental. Ayas — iron. Their fists strike like iron. The image foreshadows Bhīma's later fame in mace and wrestling combat at Kurukṣetra.
  • muṣṭibhiḥ — with the fists
    Instrumental plural. Muṣṭi-yuddha — fist-combat — is the third tier after weapons fail. The duel descends from gada to muṣṭi to bāhu-yuddha (grappling), a complete śāstric sequence.
  • vajra-paruṣaḥ — harsh like thunder
    Compound nominative. Paruṣa — harsh, jarring. Thunder is the third sound-figure of the duel (after caṭa-caṭā and dantinoḥ); the verse has now exhausted Sanskrit's loudest similes.
Their clubs thus ruined, those great heroes among men angrily pummeled each other with their iron-hard fists. As they slapped each other, the sound resembled the crash of elephants colliding or harsh thunderclaps.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Their clubs thus ruined, those great heroes among men angrily pummeled each other with their iron-hard fists. As they slapped each other, the sound resembled the crash of elephants colliding or harsh thunderclaps.
Commentary

When their clubs were broken they pounded each other with their fists.

Jīva Gosvāmī Gauḍīya
Commentary

When the clubs were destroyed, they beat each other’s limbs (apiṣṭām) with fists like the touch of iron. They then hit each other with the palms of their hands with a harsh sound like thunder in a cloudless sky (nirghāta).

Śrīdhara Svāmī Gauḍīya
Commentary

When their clubs were destroyed, they struck each other’s limbs with their iron fists. The sound of striking or injuring with their hands was harsh like thunder in a cloudless sky (nirghāta).

Related values & verses
Concepts
Jiva
Personal Guidance
With clubs ruined, they used iron-hard fists, slapping like elephants colliding. When weapons fail, the bare body must serve. Spiritual struggle eventually comes to what we are willing to embody.
Reflection Questions
  • What in me is asked to do with bare commitment what my external supports cannot?
  • Where would I rather have a tool than have to show up myself?
Analogy

When weapons fail, the wrestler's body becomes the weapon. Iron-hard fists strike like elephants colliding. The Bhāgavatam compresses 27 days of Mahābhārata wrestling into a single śloka of percussive Sanskrit.

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Śrīmad-Bhāgavatam 10.72.39

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तयोरेवं प्रहरतो: समशिक्षाबलौजसो: । निर्विशेषमभूद् युद्धमक्षीणजवयोर्नृप ॥ ३९ ॥
tayor evaṁ praharatoḥ
[tayor evam praharatoh]
sama-śikṣā-balaujasoḥ
[sama-shikshaa-balaujasoh]
nirviśeṣam abhūd yuddham
[nirvishesham abhood yuddham]
akṣīṇa-javayor nṛpa
[aksheena-javayor nripa]
Word-for-word
tayoḥ — of the two evam — thus praharatoḥ — striking sama — equal śikṣā — whose training bala — strength ojasoḥ — and stamina nirviśeṣam — indecisive abhūt — was yuddham — the fight akṣīṇa — undiminished javayoḥ — whose exertion nṛpa — O King .
Blended reading (Sanskrit + English inline)
tayor evaṁ praharatoḥ
tayoḥ
of the two
evam
thus
praharatoḥ
striking
sama-śikṣā-balaujasoḥ
sama
equal
śikṣā
whose training
bala
strength
ojasoḥ
and stamina
nirviśeṣam abhūd yuddham
nirviśeṣam
indecisive
abhūt
was
yuddham
the fight
akṣīṇa-javayor nṛpa
akṣīṇa
undiminished
javayoḥ
whose exertion
nṛpa
O King .
Important Words
  • sama-śikṣā-bala-ojasoḥ — of equal training, strength, and stamina
    Compound genitive dual. Three parameters: śikṣā (technical training), bala (raw strength), ojas (sustained stamina). All three are equal. The Bhāgavatam is precise — only divine intervention can break this.
  • nirviśeṣam — indecisive
    Accusative neuter. Nirviśeṣa — without distinguishing feature. The fight has no asymmetry to exploit. Gauḍīya: in material symmetry only Kṛṣṇa's mercy creates difference.
  • akṣīṇa-javayoḥ — whose exertion was undiminished
    Compound genitive dual. Akṣīṇa-java — energy not waning. Twenty-seven days into the duel, neither fighter shows fatigue. This is the impasse Kṛṣṇa must end.
As they thus fought, this contest between opponents of equal training, strength and stamina reached no conclusion. And so they kept on fighting, O King, without any letup.
Purport

Some ācāryas include the following two verses in the text of this chapter, and Śrīla Prabhupāda has also translated them in Kṛṣṇa: evaṁ tayor mahā-rāja yudhyatoḥ sapta-viṁśatiḥ dināni niragaṁs tatra suhṛd-van niśi tiṣṭhatoḥ ekadā mātuleyaṁ vai prāha rājan vṛkodaraḥ na śakto ’haṁ jarāsandhaṁ nirjetuṁ yudhi mādhava “At the end of each day’s fighting, they lived at night as friends in Jarāsandha’s palace, and the next day they fought again. In this way they passed twenty-seven days in fighting. On the twenty-eighth day, Bhīmasena told Kṛṣṇa, ‘My dear Kṛṣṇa, must frankly admit that I cannot conquer Jarāsandha.’”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As they thus fought, this contest between opponents of equal training, strength and stamina reached no conclusion. And so they kept on fighting, O King, without any letup.
Jīva Gosvāmī Gauḍīya
Commentary

They fought without becoming tired (akṣīṇa-javayoḥ). They did not stop fighting.

Related values & verses
Concepts
Jiva
Related lectures
Personal Guidance
Equal in training, strength, and stamina, the contest reached no conclusion. Some matters cannot be settled by force alone; we need a different kind of insight to break the deadlock.
Reflection Questions
  • Where am I locked in a deadlock that more effort will not resolve?
  • What kind of insight, not effort, is the situation asking for?
Analogy

Two scales perfectly balanced cannot tip until weight is added to one pan. The duel is dead-locked because the contestants are equal. Without external intervention the duel would simply continue. Verse 40 supplies the weight — Kṛṣṇa pours svena tejasā into Bhīma's pan.

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Śrīmad-Bhāgavatam 10.72.40

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शत्रोर्जन्ममृती विद्वाञ्जीवितं च जराकृतम् । पार्थमाप्याययन् स्वेन तेजसाचिन्तयद्धरि: ॥ ४० ॥
śatror janma-mṛtī vidvāñ
[shatror janma-mritee vidvaan]
jīvitaṁ ca jarā-kṛtam
[jeevitam cha jaraa-kritam]
pārtham āpyāyayan svena
[paartham aapyaayayan svena]
tejasācintayad dhariḥ
[tejasaachintayad dharih]
Word-for-word
śatroḥ — of the enemy janma — the birth mṛtī — and death vidvān — knowing jīvitam — the bringing to life ca — and jarā — by the demoness Jarā kṛtam — done pārtham — Bhīma, the son of Pṛthā āpyāyayan — empowering svena — with His own tejasā — potency acintayat — thought hariḥ — Lord Kṛṣṇa .
Blended reading (Sanskrit + English inline)
śatror janma-mṛtī vidvāñ
śatroḥ
of the enemy
janma
the birth
mṛtī
and death
vidvān
knowing
jīvitaṁ ca jarā-kṛtam
jīvitam
the bringing to life
ca
and
jarā
by the demoness Jarā
kṛtam
done
pārtham āpyāyayan svena
pārtham
Bhīma, the son of Pṛthā
āpyāyayan
empowering
svena
with His own
tejasācintayad dhariḥ
tejasā
potency
acintayat
thought
hariḥ
Lord Kṛṣṇa .
Important Words
  • janma-mṛtī — birth and death
    Compound accusative dual. Kṛṣṇa knows both ends of Jarāsandha's existence. Gauḍīyas: the Lord is the ādi and anta of every being; in this case He uses His knowledge surgically.
  • jarā-kṛtam — done by the demoness Jarā
    Compound accusative. The 'doing' of Jarā — the joining of the halves. Kṛṣṇa knows precisely what was joined and therefore what can be split.
  • svena-tejasā — with His own potency
    Compound instrumental. Sva-tejas — the Lord's personal potency. He does not merely advise; He transmits energy into Bhīma's body. The transmission is the actual cause of the death.
  • āpyāyayan — nourishing, augmenting
    Present participle. Āpyāyana — making full, augmenting. The technical term used for the Lord's empowerment of a devotee. Cf. verse 12 viṣṇu-tejaḥ-upabṛṁhitān — same principle, now applied at zero distance.
  • hariḥ — Lord Kṛṣṇa
    Nominative. The name Hari — 'one who takes away' — sits exactly here: Hari takes away Jarāsandha. The choice of name within the verse names the action.
Lord Kṛṣṇa knew the secret of His enemy Jarāsandha’s birth and death, and also how he had been given life by the demoness Jarā. Considering all this, Lord Kṛṣṇa imparted His special power to Bhīma.
Purport

Śrīla Prabhupāda writes that Lord Kṛṣṇa “knew the mystery of the birth of Jarāsandha. Jarāsandha 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 Jarā. She managed to join the two parts of the baby from top to bottom. Knowing this, Lord Kṛṣṇa therefore also knew how to kill him.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Lord Kṛṣṇa knew the secret of His enemy Jarāsandha's birth and death, and also how he had been given life by the demoness Jarā. Considering all this, Lord Kṛṣṇa imparted His special power to Bhīma.
Commentary

Knowing Jarasandha’s birth, by joining to pieces together, and his death by separating the pieces, and how the raksasi Jara had given him life by bringing the two pieces together, the lord, giving Bhima (partham) his personal power, thought how to make Bhima know that Jarasandha was made of two parts.

Śrīdhara Svāmī Gauḍīya
Commentary

Jarāsandha had been produced when the demoness Jarā joined two halves of his body together. Bhīma was the object of Kṛṣṇa’s affection because he was the son of Kuntī (pārtham). The Lord filled Bhīma with his power or with his intelligence. The Lord was intent on taking way the life of the enemy (hariḥ).

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Ishvara Pranidhana (Surrender to God)Aparigraha (Non-possessiveness)Ahimsa (Non-violence / Compassion)Hrih (Modesty / Sense of Shame)Anahankarah (Freedom from False Ego)
Related verses
BG 17.20 BG 5.7 BG 12.5 BG 5.4 BG 3.27 BG 10.4 BG 3.11 BG 18.1 BG 7.8
Personal Guidance
Kṛṣṇa knew the secret of Jarāsandha's two-part birth and imparted His special power to Bhīma. The Lord's intimate knowledge of an opponent's structure is what makes Bhīma's strength effective.
Reflection Questions
  • What in my struggle do I not actually understand at the structural level?
  • Where could turning to Kṛṣṇa for insight redirect my effort to where it can work?
Analogy

A king at a wedding does not bring the bride himself — he sends his strength through the priest. Kṛṣṇa, the cause of Jarāsandha's birth (knowing how the demoness Jarā joined the two halves of the infant) and of his death, transmits svena tejasā — His own potency — into Bhīma. The mace-arm is Bhīma's; the strength inside the arm is the Lord's.

Stories
The birth of Jarāsandha

King Bṛhadratha of Magadha had two wives but no son. A sage Caṇḍakauśika gave him a single mango, which the king split in half between the two queens. Each gave birth to half a child; the halves were discarded on a refuse heap until the demoness Jarā found them. She brought the halves together and the child became whole — alive, named Jarā-sandhi, 'joined by Jarā'. The secret of his vitality lies in the join; what Jarā made whole, only a reverse-tearing can undo.

Kṛṣṇa knows this. The verse's word vidvān is loaded: He knows janma, mṛti, and jīvitam — origin, death, and re-animation. This omniscience becomes the kill-strategy.

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Śrīmad-Bhāgavatam 10.72.41

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सञ्चिन्त्यारिवधोपायं भीमस्यामोघदर्शन: । दर्शयामास विटपं पाटयन्निव संज्ञया ॥ ४१ ॥
sañcintyārī-vadhopāyaṁ
[sanchintyaaree-vadhopaayam]
bhīmasyāmogha-darśanaḥ
[bheemasyaamogha-darshanah]
darśayām āsa viṭapaṁ
[darshayaam aasa vitapam]
pāṭayann iva saṁjñayā
[paatayann iva samjnayaa]
Word-for-word
sañcintya — having thought ari — their enemy vadha — for killing upāyam — about the means bhīmasya — to Bhīma amogha - darśanaḥ — the Supreme Lord, whose vision is infallible darśayām āsa — showed viṭapam — a tree branch pāṭayan — tearing apart iva — as if saṁjñayā — as a sign .
Blended reading (Sanskrit + English inline)
sañcintyārī-vadhopāyaṁ
sañcintya
having thought
ari
their enemy
vadha
for killing
upāyam
about the means
bhīmasyāmogha-darśanaḥ
bhīmasya
to Bhīma
amogha - darśanaḥ
the Supreme Lord, whose vision is infallible
darśayām āsa
showed
darśayām āsa viṭapaṁ
viṭapam
a tree branch
pāṭayann iva saṁjñayā
pāṭayan
tearing apart
iva
as if
saṁjñayā
as a sign .
Important Words
  • ari-vadha-upāyam — the means of killing the enemy
    Compound accusative. Three-stem compound. Ari (enemy) + vadha (killing) + upāya (means). The verse compresses the strategic problem and its solution into one noun.
  • amogha-darśanaḥ — of infallible vision
    Compound nominative. Amogha — never wasted, never missing. Kṛṣṇa's seeing always lands its target. The epithet appears precisely when His seeing identifies the weak seam in Jarāsandha's anatomy.
  • viṭapam — a tree branch
    Accusative. A twig — small, ordinary, available. The smallness is the point: Bhagavān teaches deep secrets through small things. The Vraja-līlā is full of this — a flute, a rope, a peacock feather.
  • pāṭayan-iva — as if tearing apart
    Participle + iva. The 'as if' is preserved — Kṛṣṇa does not break the twig openly, merely as if. Subtlety is the medium of the message.
  • saṁjñayā — as a sign
    Instrumental. Saṁjñā — sign, signal. The whole communication happens through a saṁjñā. Cf. saṅketa in Vraja — Kṛṣṇa's signals to the gopīs through flute-notes.
Having determined how to kill the enemy, that Lord of infallible vision made a sign to Bhīma by tearing in half a small branch of a tree.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Having determined how to kill the enemy, that Lord of infallible vision made a sign to Bhīma by tearing in half a small branch of a tree.
Commentary

The lord taking a branch in his hand, in the sight of Bhima, suggested "Just as I am tearing the branch you should also tear him apart." Iva here means eva certainly.

Jīva Gosvāmī Gauḍīya
Commentary

Kṛṣṇa had true or unobstructed knowledge (amogha-darśanaḥ). The word iva is only an ornament.

Śrīdhara Svāmī Gauḍīya
Commentary

Kṛṣṇa knew how to kill the enemy (sañcintya) because he had unrestricted or true knowledge (amogha-darśiṇaḥ). By making a gesture of tearing a twig with his two fists he showed the method.

Related values & verses
Related values
Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom
Related verses
BG 5.18 BG 8.4 BG 14.12 BG 14.1 BG 12.1 BG 18.37 BG 11.1 BG 3.3 SB 1.2BG 12.3 BG 4.8 BG 15.9 BG 6.35 BG 18.74
Concepts
Jiva
Personal Guidance
Kṛṣṇa signaled Bhīma by tearing a small branch in two. Sometimes the Lord's guidance is gesture, not speech — a small visible sign that meaningful only to the prepared eye.
Reflection Questions
  • What small sign from the Lord might I have missed because I was waiting for speech?
  • How is my eye trained to receive Kṛṣṇa's gestural guidance?
Analogy

A general signals with a flag, a coach with a whistle. Kṛṣṇa signals with a torn twig — pādayan iva, 'as if tearing' a branch in half. The smallest gesture conveys the deepest secret. Bhīma reads the leaf and reads Jarāsandha's anatomy.

Stories
Kṛṣṇa's wordless instructions to Arjuna

At Kurukṣetra, Kṛṣṇa would signal Arjuna with the smallest cues — a glance, a half-raised hand. In the killing of Bhūriśravā and Karṇa, the cue is similarly minimal. The torn-twig at Girivraja is the same dharma: between Bhagavān and His instrument, words are redundant.

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Śrīmad-Bhāgavatam 10.72.42

↗
तद् विज्ञाय महासत्त्वो भीम: प्रहरतां वर: । गृहीत्वा पादयो: शत्रुं पातयामास भूतले ॥ ४२ ॥
tad vijñāya mahā-sattvo
[tad vijnaaya mahaa-sattvo]
bhīmaḥ praharatāṁ varaḥ
[bheemah praharataam varah]
gṛhītvā pādayoḥ śatruṁ
[griheetvaa paadayoh shatrum]
pātayām āsa bhū-tale
[paatayaam aasa bhoo-tale]
Word-for-word
tat — that vijñāya — understanding mahā — great sattvaḥ — whose strength bhīmaḥ — Bhīma praharatām — of fighters varaḥ — the best gṛhītvā — seizing pādayoḥ — by the feet śatrum — his enemy pātayām asa — he made him fall bhū - tale — to the ground .
Blended reading (Sanskrit + English inline)
tad vijñāya mahā-sattvo
tat
that
vijñāya
understanding
mahā
great
sattvaḥ
whose strength
bhīmaḥ praharatāṁ varaḥ
bhīmaḥ
Bhīma
praharatām
of fighters
varaḥ
the best
gṛhītvā pādayoḥ śatruṁ
gṛhītvā
seizing
pādayoḥ
by the feet
śatrum
his enemy
pātayām āsa bhū-tale
pātayām asa
he made him fall
bhū - tale
to the ground .
Important Words
  • vijñāya — understanding
    Gerund. Bhīma does not ask; he understands. The Gauḍīya principle of guru-vākye viśvāsa — full trust in the instruction — is enacted here in real time.
  • mahā-sattvaḥ — of great strength
    Compound nominative. Sattva here means strength, vitality. Bhīma's title in this verse, fitting the moment he is about to use that strength to its limit.
  • praharatām-varaḥ — the best of fighters
    Genitive plural + nominative. Among all fighters, Bhīma is varaḥ — chosen, best. The epithet seals his role in this duel.
  • pādayoḥ — by the feet
    Genitive dual. The unconventional grip. Cf. the twig in 41 — feet then tear, twig then tears. The pattern of the cue is the pattern of the kill.
Understanding this sign, mighty Bhīma, the best of fighters, seized his opponent by the feet and threw him to the ground.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Understanding this sign, mighty Bhīma, the best of fighters, seized his opponent by the feet and threw him to the ground.
Commentary

The citizens saw the two parts each with one leg etc.

Jīva Gosvāmī Gauḍīya
Commentary

Because he was strong (mahā-sattvaḥ) and skilful at fighting (paraharatāṁ varaḥ), he threw Jarāsandha on the ground.

Śrīdhara Svāmī Gauḍīya
Commentary

Understanding what was shown to him, because he had great intelligence (mahā-sattvaḥ), Bhīma, the best in strength and courage (pararatām varaḥ), threw Jarāsandha down on the ground. Or because he was very strong (mahāsattvaḥ) and was expert in fighting (praharatām varaḥ) he threw him on the ground.

Related values & verses
Related values
Mardava (Gentleness)Daya (Compassion / Mercy)Sthitaprajna (Steady Wisdom)Tejas (Inner Radiance / Vigour)Kartavya (Duty / Responsibility)Tapas (Austerity / Discipline)Titiksha (Forbearance / Endurance)Abhaya (Fearlessness)Satya (Truthfulness)Shaucha (Cleanliness / Purity)Udyama (Industriousness / Effort)Achapalya (Steadiness / Non-fickleness)Dhriti (Resilience / Steadfastness / Fortitude)Shraddha (Faith / Reverence)
Related verses
BG 2.66 BG 2.15 BG 2.14
Concepts
Jiva
Personal Guidance
Reading the sign, Bhīma seized Jarāsandha by the feet and threw him to the ground. Right understanding turns instantly into right action; comprehension that does not move is incomplete.
Reflection Questions
  • What understanding of mine has not yet turned into action?
  • Where does the next step require trusting the sign and moving?
Analogy

A wrestler's whole training tells him to seek shoulders, hips, the centre of gravity. Bhīma reverses it — he seizes the feet. The unusual hold reads as wrong to every textbook; only the Lord's signal makes it correct. Bhīma trusts the signal more than the training.

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Śrīmad-Bhāgavatam 10.72.43

↗
एकं पादं पदाक्रम्य दोर्भ्यामन्यं प्रगृह्य स: । गुदत: पाटयामास शाखमिव महागज: ॥ ४३ ॥
ekam pādaṁ padākramya
[ekam paadam padaakramya]
dorbhyām anyaṁ pragṛhya saḥ
[dorbhyaam anyam pragrihya sah]
gudataḥ pāṭayām āsa
[gudatah paatayaam aasa]
śākham iva mahā-gajaḥ
[shaakham iva mahaa-gajah]
Word-for-word
ekam — one pādam — leg padā — with his foot ākramya — standing on top of dorbhyām — with his two hands anyam — the other pragṛhya — taking hold of saḥ — he gudataḥ — beginning from the anus pāṭayām āsa — tore him asunder śākhām — a tree branch iva — as mahā — great gajaḥ — an elephant .
Blended reading (Sanskrit + English inline)
ekam pādaṁ padākramya
ekam
one
pādam
leg
padā
with his foot
ākramya
standing on top of
dorbhyām anyaṁ pragṛhya saḥ
dorbhyām
with his two hands
anyam
the other
pragṛhya
taking hold of
saḥ
he
gudataḥ pāṭayām āsa
gudataḥ
beginning from the anus
pāṭayām āsa
tore him asunder
śākhām
a tree branch
śākham iva mahā-gajaḥ
iva
as
mahā
great
gajaḥ
an elephant .
Important Words
  • ākramya — standing on top of
    Gerund from ā-kram. Bhīma pins one leg beneath his foot — the technical hold the verse 41 signal indicated.
  • gudataḥ — beginning from the anus
    Ablative. From the gudā — the anus, the lowest point. The tear starts at the natal seam where the two half-bodies had originally been joined.
  • pāṭayām-āsa — tore him asunder
    Periphrastic perfect from pāṭay. The same root as pāṭayan in verse 41 — the twig's tearing is fulfilled in the body's tearing. Kṛṣṇa's sign and Bhīma's act use the same verb.
  • mahā-gajaḥ — great elephant
    Compound nominative. The Bhāgavatam reaches once more for the elephant simile — third time in the chapter. Bhīma, named vṛkodara (wolf-bellied), here becomes gaja-like.
Bhīma pressed down on one leg with his foot while grabbing Jarāsandha’s other leg in his hands, and just as a great elephant might break the branch of a tree, Bhīma tore Jarāsandha apart from the anus upward.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bhīma pressed down on one leg with his foot while grabbing Jarāsandha's other leg in his hands, and just as a great elephant might break the branch of a tree, Bhīma tore Jarāsandha apart from the anus upward.
Jīva Gosvāmī Gauḍīya
Commentary

He pressed the foot of his enemy with his foot.

Śrīdhara Svāmī Gauḍīya
Commentary

He pressed down one leg with his foot and grasped the other leg with his hands very tightly (pra). The example shows that he tore his body very easily.

Related values & verses
Related values
Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom
Related verses
BG 5.18 BG 8.4 BG 14.12 BG 14.1 BG 12.1 BG 18.37 BG 11.1 BG 3.3 BG 12.3 BG 4.8 BG 15.9 SB 1.2BG 6.35
Concepts
Jiva
Personal Guidance
Bhīma tore Jarāsandha apart from the anus upward, undoing the joining of his two halves. The structural undoing of the opponent matched the structural truth of his origin. Liberation often follows accurate diagnosis.
Reflection Questions
  • What in my life needs accurate diagnosis, not generic effort?
  • Where is the 'tear' that finally releases me from a bound situation?
Analogy

An elephant breaks a branch by pinning one fork and ripping the other. Bhīma does to Jarāsandha what an elephant does to a young tree — pin one leg, lift the other, and tear from the anus upward, undoing the join the demoness Jarā had made. The body opens along its original seam.

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Śrīmad-Bhāgavatam 10.72.44

↗
एकपादोरुवृषणकटिपृष्ठस्तनांसके । एकबाह्वक्षिभ्रूकर्णे शकले दद‍ृशु: प्रजा: ॥ ४४ ॥
eka-pādoru-vṛṣaṇa-
[eka-paadoru-vrishana-]
kaṭi-pṛṣṭha-stanāṁsake
[kati-prishtha-stanaamsake]
eka-bāhv-akṣi-bhrū-karṇe
[eka-baahv-akshi-bhroo-karne]
śakale dadṛśuḥ prajāḥ
[shakale dadrishuh prajaah]
Word-for-word
eka — with one pāda — leg ūru — thigh vṛṣaṇa — testicle kati — hip pṛṣṭha — side of the back stana — chest aṁsake — and shoulder eka — with one bāhu — arm akṣi — eye bhrū — eyebrow karṇe — and ear śakale — two pieces dadṛśuḥ — saw prajāḥ — the citizens .
Blended reading (Sanskrit + English inline)
eka-pādoru-vṛṣaṇa-
eka
with one
pāda
leg
ūru
thigh
vṛṣaṇa
testicle
kaṭi-pṛṣṭha-stanāṁsake
kati
hip
pṛṣṭha
side of the back
stana
chest
aṁsake
and shoulder
eka-bāhv-akṣi-bhrū-karṇe
eka
with one
bāhu
arm
akṣi
eye
bhrū
eyebrow
karṇe
and ear
śakale dadṛśuḥ prajāḥ
śakale
two pieces
dadṛśuḥ
saw
prajāḥ
the citizens .
Important Words
  • śakale — two pieces
    Nominative dual. Śakala — half, piece. The verse uses dual throughout: eka pāda, ūru, vṛṣaṇa — one of each, on each piece. The split is perfect because the join was perfect.
  • dadṛśuḥ — saw
    Perfect plural. The citizens (prajāḥ) see. Public death of a tyrant is itself a teaching — the city that suffered him watches him divided.
  • prajāḥ — the citizens
    Nominative plural. The witnesses. Note: not the army, not the priests — the people. The death is for them as much as for the 20,800 captive kings.
The King’s subjects then saw him lying in two separate pieces, each with a single leg, thigh, testicle, hip, shoulder, arm, eye, eyebrow and ear, and with half a back and chest.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The King's subjects then saw him lying in two separate pieces, each with a single leg, thigh, testicle, hip, shoulder, arm, eye, eyebrow and ear, and with half a back and chest.
Śrīdhara Svāmī Gauḍīya
Commentary

The limbs are mentioned from lower to upper body. All the people present saw this. No one could have any doubt. Or they watched in amazement.

Related values & verses
Related values
Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom
Related verses
BG 5.18 BG 8.4 BG 14.12 BG 14.1 BG 12.1 BG 18.37 BG 11.1 BG 3.3 BG 12.3 BG 4.8 BG 15.9 SB 1.2BG 6.35
Concepts
Jiva
Personal Guidance
The subjects saw the king in two pieces — each with single leg, eye, eyebrow, half a back. The dramatic image fixes in memory what abstract victory could not.
Reflection Questions
  • What dramatic memory shapes my understanding of a past struggle?
  • How could I let an image, not only an idea, anchor a spiritual insight?
Analogy

A coin split exactly down its middle shows the king's face on both halves. Jarāsandha's body, torn along the join, displays the two infants the demoness Jarā had once united. The two halves laid out in symmetry are the king's birth retold in his death.

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Śrīmad-Bhāgavatam 10.72.45

↗
हाहाकारो महानासीन्निहते मगधेश्वरे । पूजयामासतुर्भीमं परिरभ्य जयाच्युतौ ॥ ४५ ॥
hāhā-kāro mahān āsīn
[haahaa-kaaro mahaan aaseen]
nihate magadheśvare
[nihate magadheshvare]
pūjayām āsatur bhīmaṁ
[poojayaam aasatur bheemam]
parirabhya jayācyatau
[parirabhya jayaachyatau]
Word-for-word
hāhā - kāraḥ — a cry of lamentation mahān — great āsīt — arose nihate — having been killed magadha - īśvare — the lord of the Magadha province pūjayām āsatuḥ — the two of them honored bhīmam — Bhīma parirabhya — embracing jaya — Arjuna acyutau — and Kṛṣṇa .
Blended reading (Sanskrit + English inline)
hāhā-kāro mahān āsīn
hāhā - kāraḥ
a cry of lamentation
mahān
great
āsīt
arose
nihate magadheśvare
nihate
having been killed
magadha - īśvare
the lord of the Magadha province
pūjayām āsatur bhīmaṁ
pūjayām āsatuḥ
the two of them honored
bhīmam
Bhīma
parirabhya jayācyatau
parirabhya
embracing
jaya
Arjuna
acyutau
and Kṛṣṇa .
Important Words
  • hāhā-kāraḥ — a cry of lamentation
    Compound nominative. Onomatopoeic — hā hā as an exclamation of grief. The city is divided in feeling; the verse records only the grieving half.
  • magadha-īśvare — the lord of Magadha
    Compound locative. The dead king's title. The narrator gives him his dignity in death even after the brutality of the killing.
  • parirabhya — embracing
    Gerund. The embrace is the Vaiṣṇava seal — Bhagavān's arms around the instrument. Gauḍīyas: every devotee's victory ends in Kṛṣṇa's embrace, however small the act.
  • jaya-acyutau — Arjuna and Kṛṣṇa
    Compound nominative dual. Jaya — 'victor', an epithet of Arjuna; Acyuta — 'infallible', the Lord's name. The pair name the moment of victory and its infallible orchestrator together.
With the death of the lord of Magadha, a great cry of lamentation arose, while Arjuna and Kṛṣṇa congratulated Bhīma by embracing him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
With the death of the lord of Magadha, a great cry of lamentation arose, while Arjuna and Kṛṣṇa congratulated Bhīma by embracing him.
Jīva Gosvāmī Gauḍīya
Commentary

They worshiped him by saying “Very good!” and fanned him. Arjuna is called Jaya (victory) to indicate his suitability to assist in this endeavor. His name is mentioned first in order to glorify him. Kṛṣṇa was fixed (acyutau) on considering him worthy of respect like himself.

Śrīdhara Svāmī Gauḍīya
Commentary

Immediately he died (nihate). The citizens lamented because he was the lord of that province (magadheśvare). Arjuna and Kṛṣṇa respected Bhīma, by words such as “very good” and by fanning him. Arjuna also had the power of defeat Jarāsandha (jayācyutau). Or out of affection, with the victory of the elder brother, the younger brother is considered to be victorious also. Kṛṣṇa could not stop embracing him (acyuta). Out of great affection, he encouraged Arjuna to embrace him first. Thus he is mentioned after Arjuna. Or he had a long desire for lack of restrictions.

Related values & verses
Related values
Mardava (Gentleness)Daya (Compassion / Mercy)Sthitaprajna (Steady Wisdom)Tejas (Inner Radiance / Vigour)Kartavya (Duty / Responsibility)Tapas (Austerity / Discipline)Titiksha (Forbearance / Endurance)Abhaya (Fearlessness)Satya (Truthfulness)Udyama (Industriousness / Effort)Achapalya (Steadiness / Non-fickleness)Dhriti (Resilience / Steadfastness / Fortitude)Shraddha (Faith / Reverence)Dhairya (Composure / Courage)
Related verses
BG 2.66 BG 2.15 BG 2.14 BG 13.8
Concepts
Jiva
Personal Guidance
A great cry of lamentation arose, while Arjuna and Kṛṣṇa embraced Bhīma. Victory comes with mixed feeling — sorrow for the defeated, celebration for the freed. Mature joy holds both.
Reflection Questions
  • How do I hold the mixed feeling of a hard-won outcome?
  • Where am I allowed to celebrate even when others lament?
Analogy

A long siege ends and the city cries — sometimes in mourning, sometimes in relief, sometimes both at once. The hāhā-kāra over Jarāsandha mingles loyalty to a king and recognition that the kings in his dungeon are about to walk free. Meanwhile Arjuna and Kṛṣṇa embrace Bhīma — instrument honoured by its wielders.

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Śrīmad-Bhāgavatam 10.72.46

↗
सहदेवं तत्तनयं भगवान् भूतभावन: । अभ्यषिञ्चदमेयात्मा मगधानां पतिं प्रभु: । मोचयामास राजन्यान्संरुद्धा मागधेन ये ॥ ४६ ॥
sahadevaṁ tat-tanayaṁ
[sahadevam tat-tanayam]
bhagavān bhūta-bhāvanaḥ
[bhagavaan bhoota-bhaavanah]
abhyaṣiñcad ameyātmā
[abhyashinchad ameyaatmaa]
magadhānāṁ patiṁ prabhuḥ
[magadhaanaam patim prabhuh]
mocayām āsa rājanyān
[mochayaam aasa raajanyaan]
saṁruddhā māgadhena ye
[samruddhaa maagadhena ye]
Word-for-word
sahadevam — named Sahadeva tat — his (Jarāsandha’s) tanayam — son bhagavān — the Personality of Godhead bhūta — of all living beings bhāvanaḥ — the sustainer abhyaṣiñcat — coronated ameya - ātmā — the immeasurable one magadhānām — of the Magadhas patim — as the master prabhuḥ — the Lord mocayām āsa — He released rājanyān — the kings saṁruddhāḥ — imprisoned māgadhena — by Jarāsandha ye — who .
Blended reading (Sanskrit + English inline)
sahadevaṁ tat-tanayaṁ
sahadevam
named Sahadeva
tat
his (Jarāsandha’s)
tanayam
son
bhagavān bhūta-bhāvanaḥ
bhagavān
the Personality of Godhead
bhūta
of all living beings
bhāvanaḥ
the sustainer
abhyaṣiñcad ameyātmā
abhyaṣiñcat
coronated
ameya - ātmā
the immeasurable one
magadhānām
of the Magadhas
magadhānāṁ patiṁ prabhuḥ
patim
as the master
prabhuḥ
the Lord
mocayām āsa rājanyān
mocayām āsa
He released
rājanyān
the kings
saṁruddhā māgadhena ye
saṁruddhāḥ
imprisoned
māgadhena
by Jarāsandha
ye
who .
Important Words
  • sahadevam — Sahadeva (Jarāsandha's son)
    Accusative. Distinct from Pāṇḍava Sahadeva; this is the Magadha prince. Kṛṣṇa's restraint in installing him preserves the lineage and Magadha's continuity.
  • bhūta-bhāvanaḥ — the sustainer of all living beings
    Compound nominative. The Lord's title placed deliberately at the moment of dynastic preservation and prisoner liberation. Even the slain king's son is bhūta — and Kṛṣṇa is his sustainer.
  • ameya-ātmā — the immeasurable one
    Compound nominative. Ameya — without measure. The Lord whose strategy joins death, coronation and mass release in a single act exceeds all measure. Gauḍīyas: the līlā is irreducible to any single category.
  • mocayām-āsa — He released
    Periphrastic perfect from muc. The verb of liberation. The same root underlying mokṣa here releases captive kings — Kṛṣṇa's mokṣa-dāna in literal political form, prefiguring the spiritual liberation He gives surrendered souls.
  • saṁruddhāḥ — imprisoned
    Nominative plural past participle. From sam-rudh — fully obstructed. The 20,800 kings were not merely captured; they were sealed in. The Lord's mocayām-āsa is the inverse of saṁruddhāḥ — a single verb against a single verb.
The immeasurable Supreme Personality of Godhead, the sustainer and benefactor of all living beings, coronated Jarāsandha’s son, Sahadeva, as the new ruler of the Magadhas. The Lord then freed all the kings Jarāsandha had imprisoned.
Purport

Śrīla Prabhupāda writes: “Although Jarāsandha was killed, neither Kṛṣṇa nor the two Pāṇḍava brothers made a claim to the throne. Their purpose in killing Jarāsandha was to stop him from creating a disturbance to the proper discharge of world peace. A demon always creates disturbances, whereas a demigod always tries to keep peace in the world. The mission of Lord Kṛṣṇa is to give protection to the righteous persons and to kill the demons who disturb a peaceful situation. Therefore Lord Kṛṣṇa immediately called for the son of Jarāsandha, whose name was Sahadeva, and with due ritualistic ceremonies the Lord asked him to occupy the seat of his father and reign over the kingdom peacefully. Lord Kṛṣṇa is the master of the whole cosmic creation, and He wants everyone to live peacefully and execute Kṛṣṇa consciousness. After installing Sahadeva on the throne, He released all the kings and princes who had been imprisoned unnecessarily by Jarāsandha.” Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Seventy-second Chapter, of the Śrīmad-Bhāgavatam, entitled “The Slaying of the Demon Jarāsandha.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The immeasurable Supreme Personality of Godhead, the sustainer and benefactor of all living beings, coronated Jarāsandha's son, Sahadeva, as the new ruler of the Magadhas. The Lord then freed all the kings Jarāsandha had imprisoned.
Jīva Gosvāmī Gauḍīya
Commentary

Kṛṣṇa enthroned Jarāsandha’s son because Kṛṣṇa was full of all powers (bhagavān), was the creator of the universe (bhūta-bhāvanaḥ), was spread everywhere (ameyātmā) and was the master of everyone (prabhuḥ). Since he had all powers to create billions of such kingdoms immediately by his great energies, he had no desire for this insignificant kingdom. Or, as the Lord with all powers (bhagavān) he did not depend on this kingdom, but he was also merciful, being the protector of all beings (bhūta-bhāvanaḥ). Moreover he had unlimited intelligence (ameyātmā). By personally enthroning Sahadeva, he would assist the Pāṇḍavas in holding the rājasūya sacrifice since Sahadeva would then follow his orders with faith. Moreover he was in possession of all wealth or was Lord of the universe (prabhuḥ). Therefore enthroning Sahadeva was proper for him. The words describing the Lord are successively greater reasons for Kṛṣṇa to enthrone Sahadeva. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Seventy-second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Slaying of the Demon Jarāsandha." 10.73: Lord Kṛṣṇa Blesses the Liberated Kings verses: Summary, 1-6, 7, 8, 9, 10, 11, 12-13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 Chapter Summary This chapter relates how Lord Śrī Kṛṣṇa, after freeing the kings imprisoned by Jarāsandha, mercifully gave them His audience and bestowed royal gifts upon them. When Lord Kṛṣṇa freed the 20,800 kings Jarāsandha had imprisoned, they immediately fell to the ground to pay Him obeisances. Then they stood with joined palms and began to pray to Him. Seeing their imprisonment as an act of mercy by the Lord to smash their false pride, the kings prayed only to be granted whatever would facilitate their perpetual remembrance of His lotus feet. The Lord assured the kings that their prayer would be fulfilled. He instructed them, "Worship Me by performing Vedic sacrifices, and protect your subjects in accordance with the principles of religion. Fixing your minds on Me, beget progeny, and remain always equipoised in happiness and distress. Thus at the end of your lives you will surely attain Me." Lord Kṛṣṇa then saw to it that the kings were properly bathed and dressed, and He had Sahadeva offer them flower garlands, sandalwood pulp, fine clothing and other things suitable for kings. After having them adorned with jewels and golden ornaments, He seated them on chariots and sent them off to their respective kingdoms. In accordance with the orders the Lord had given them, they began to carry out their various duties once again. Lord Kṛṣṇa, Bhīma and Arjuna then departed for Indraprastha, where they met with King Yudhiṣṭhira and related to him everything that had happened.

Related values & verses
Related values
Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)
Related verses
BG 2.60 BG 5.7 BG 12.5 BG 5.4 BG 5.12 BG 16.2 BG 6.1 BG 9.26 BG 10.4 BG 3.27 BG 3.11 BG 18.1
Related lectures
Personal Guidance
Kṛṣṇa coronated Jarāsandha's son Sahadeva and freed the imprisoned kings — without claiming the throne. The Lord's victories restore the proper order; He does not consolidate power for Himself.
Reflection Questions
  • When I 'win,' do I consolidate power or restore others to their rightful place?
  • Where could a more selfless framing of victory serve everyone better?
Analogy

A jailer is killed; the keys turn in the cells; twenty-thousand-eight-hundred kings step into daylight. Kṛṣṇa, who began the chapter as Yudhiṣṭhira's consultant, ends it as Sahadeva's coronator and the captives' liberator. The Rājasūya is no longer a sacrifice for political ascendancy — it is the gateway to mass release.

Stories
The 20,800 kings

Jarāsandha had been collecting kings in his dungeon, intending to sacrifice them to Rudra when the count reached one hundred thousand. The Mahābhārata records the count had reached 20,800. Kṛṣṇa's first act after the death is mocayām āsa — He releases them all. From that single act of liberation the next chapter opens with the freed kings' prayers, a śloka-stream of bhakti rising from people who had been days from death.

Gauḍīya reading: Bhagavān removes a tyrant primarily for the sake of the captives. The Rājasūya needs subordinate kings to attend, and Kṛṣṇa builds them by freeing the dungeon. Liberation precedes coronation.

Sahadeva, son of Jarāsandha

Kṛṣṇa does not annex Magadha. He coronates Jarāsandha's own son, Sahadeva (distinct from the Pāṇḍava Sahadeva), as the new king. The verse names Him bhūta-bhāvanaḥ — sustainer of all living beings — at the precise moment He preserves a dynasty He has just decapitated.

The Lord destroys only what must be destroyed; the rest He carries forward.

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Source: vedabase.io