Śrīmad-Bhāgavatam 10.73.31
Blended reading (Sanskrit + English inline)
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ghātayitvā
—
having had killed
Causative gerund of √han. The grammar itself preserves Vaiṣṇava agency-theory: Kṛṣṇa is the causal slayer; Bhīma the instrumental.
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keśavaḥ
—
Lord Kṛṣṇa
Keśava — slayer of the demon Keśī; also 'long-haired one' and 'lord of Brahmā and Śiva' per Mahābhārata gloss. Used when His sovereign demon-removing aspect is in view, as here.
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pārthābhyam-saṁyutaḥ
—
accompanied by the two sons of Pṛthā
Two consecutive synonym-chunks. Pārthas = Bhīma and Arjuna in this dual. The verse highlights Kṛṣṇa's signature company — He is always flanked by His own bhaktas.
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sahadevena-pūjitaḥ
—
worshiped by Sahadeva
Two consecutive synonym-chunks. Jarāsandha's own son installs himself as worshiper; the lineage of the slain enemy becomes the line of bhakti — a standard Bhāgavata pattern (cf. Bali after Vāmana).
Kṛṣṇa again took up his cakra and other weapons (keśavaḥ), showing himself to be the cause of all avatāras as Svayam Bhagavān. He then departed on Jarāsandha’s excellent chariot. na sa sajjati vṛkṣeṣu śastraiś cāpi na hīyate divyo ratha-varo rājan dṛśyate naiva mānuṣaiḥ tam āsthāya rathaṁ divyaṁ parjanya-samanisvanam niryayau puruṣavyāghraḥ pāṇḍavābhyāṁ sahācyutaḥ The chariot could not be fastened to any tree and could not be destroyed by weapons. Mankind had never seen such an attractive chariot, O king. Mounting the attractive chariot, with the rumbling of clouds, the best of men departed with the two Pāṇḍavas. Mahābhārata Kṛṣṇa was worshipped by Sahadeva with offerings of many jewels as well as the chariot.
Killing Keśī for the people of Vraja he showed his affection for his devotees (keśavaḥ). Or he was the supreme Lord (keśavaḥ). It was proper that he kill Jarāsandha, a non-devotee and give fame to his devotee Bhīṁa. He then departed on Jarāsandha’s excellent chariot. na sa sajjati vṛkṣeṣu śastraiś cāpi na hīyate divyo ratha-varo rājan dṛśyate naiva mānuṣaiḥ tam āsthāya rathaṁ divyaṁ parjanya-samanisvanam niryayau puruṣavyāghraḥ pāṇḍavābhyāṁ sahācyutaḥ The chariot could not be fastened to any tree and could not be destroyed by weapons. Mankind had never seen such an attractive chariot, O king. Mounting the attractive chariot, with the rumbling of clouds, the best of men departed with the two Pāṇḍavas. Mahābhārata Kṛṣṇa was worshipped by Sahadeva with offerings of many jewels as well as the chariot.
Bhīma is the arm, Kṛṣṇa is the mind. The mace-blow that ended Jarāsandha was Kṛṣṇa's plan executed by Pavana-suta's strength. The verse uses the causative ghātayitvā — 'having had killed' — to keep the agency exactly clear: it is the Lord who slays, the bhakta who is the instrument.
On the eighteenth-day field, Arjuna's arrows would not have flown without the charioteer's reins; the slain were Kṛṣṇa's, the bow His instrument. Arjuna himself acknowledges this in BG 11.33: nimitta-mātraṁ bhava.
The verse here uses the same logic: Bhīmasena is the nimitta, Keśava the kartṛ. The Mahābhārata's recurring teaching, applied also to the death of Jarāsandha — kings reading this verse should read their own victories the same way.
My note
Source: vedabase.io