Why did Lord Krishna run away unable to fight Jarasandhu?

 Jarasandha had many allies, as Krishna mentions

Jarasandha has inherited the empire by birth and that king’s influence extends everywhere. O king! O great king! The powerful Shishupala has gone to him like a disciple and has become his general. Vakra, the immensely strong king of Karusha, who fights with the powers of maya, and many other immensely valorous and great- souled ones, are also under his protection. The illustrious Hamsa and Dibhaka are also with the immensely valorous Jarasandha.

Likewise, the evil king of the Chedis, whom I did not kill earlier, has also gone over to Jarasandha. He who is known in the world as the supreme being and out of delusion, always bears my signs. There is also a king powerful in Vanga, Pundra and Kirata, known as Vasudeva of Pundra. O great king! There is also the powerful Bhishmaka Chaturyu of Bhoja, a friend of Indra’s and a slayer of enemies. Through his learning and strength, he has conquered Pandya and Krathakaishika. The valorous Ahriti is his brother and is like Jamadagni Rama in battle. They also serve the king of Magadha.

~ Mahabharata, Sabha Parva, Mantra Parva, Chapter 238(13)

The ones mentioned over here were Shishupala who is the king of Chedi, Dantavakra who is the king of Karusha, Poundraka Vasudeva, Bhishmaka who is Rukmini’s father and Ahriti who is the brother of Bhishmaka are the main allies of Jarasandha and he had many others under his wing. And Shurasena was on a plain area without any natural barriers so that they can have some advantage like Magadha which was between hills

‘Vasudeva said, “O Partha! This is the great and beautiful city of Magadha. It is rich in cattle and is always full of water. It is prosperous and has no disease and has many splendid mansions. O tata! There are five large mountains, the extensive Vaihara, Varaha, Vrishabha, Rishigiri and the beautiful Chaitya. These five giant mountain peaks are covered with trees with cool shade and though separate, seem to collectively protect Girivraja.

~ Mahabharata, Sabha Parva, Jarasandha-Vadha Parva, Chapter 244(19)

So to protect themselves from those constant attacks and also to live in an area with natural barriers and prevent these attacks altogether, they shifted to Dwaraka. Krishna could’ve killed Jarasandha had he desired but he didn’t do so as Bhima was destined to kill him

It had been destined that Jarasandha would be killed by the valorous Bhima. Madhusudana, the younger brother of Haladhara, foremost among those who have controlled themselves, wished to show respect to Brahma and did not wish to kill him himself.

~ Mahabharata, Sabha Parva, Jarasandha-Vadha Parva, Chapter 245(20)

Also he can do anything he wishes, but since he was in a human form he behaves like one. So this fleeing of Yadavas must not be seen in a wrong way and incompetence.

In a desire to ensure the welfare of subjects, I enter various wombs. O descendant of the Bhrigu lineage! When I am born in a divine womb, there is no doubt that I follow all the acts followed by the gods. O descendant of the Bhrigu lineage! O Bhargava! In that way, when I am born in the womb of a gandharva, I then make all the efforts that are made by gandharvas. When I am in the womb of a serpent, I then behave like a serpent. When I am born in the wombs of yakshas and rakshasas, I then follow their kinds of conduct. Since I am now a human, I beseeched them piteously.

~ Mahabharata, Ashwamedha Parva, Chapter 1888(53)

So even fleeing, acting as messenger, doing poilitics etc are also his lilas as he was in a human form

This is merely the divine play of the Lord of the Universe acting in accordance with human nature, when He hurls weapons of various forms against His enemies. For Him who creates and destroys the entire universe merely by His will, what need is there for such elaborate effort to annihilate the side of His enemies? Even so, He follows the duties and conduct suitable for human beings; He makes with those who are powerful and engages in battle with those who are weaker. Demonstrating conciliation (Sama), giving gifts (Dana), causing dissension (Bheda), inflicting punishment (Danda), and even fleeing at times in this manner, as He follows the actions and behaviors of embodied human beings, the divine play of the Lord of the Universe proceeds entirely according to His own free will.

~ Vishnu Purana, Amsha 5, Chapter 22

|| Namō Veṅkaṭeśāya || 🛞 U 🐚

How powerful is Lord Krishna in the Mahabharata?

 If we only look at Krishna as a warrior, we miss the real scale of who Krishna is in the Mahabharata.

He doesn't need a weapon in his hand to establish his power. His presence itself changes the course of the war.

Shri Krishna in battlefield

1. Krishna was not merely a powerful warrior — he was presented as the Supreme Lord.

In the Bhagavad Gita, Krishna reveals his Vishvarupa to Arjuna, showing the entire universe within himself. Arjuna sees gods, beings and the warriors of the battlefield within that cosmic form. (Bhagavad Gita, Chapter 11)

2. He was called Yogeshvara — the Lord/Master of Yoga.

At the end of the Gita, Sanjaya says: “Wherever there is Krishna, the Lord of Yoga, and Arjuna…” there will be victory, prosperity and righteousness. (B.g 18.78)

3. Krishna and Arjuna were Nara–Narayana.

The Mahabharata, Udyoga Parva describes Krishna as Narayana and Arjuna as Nara, the ancient divine pair who were beyond the ability of even gods and Asuras to defeat.

4. He could have ended the war himself.

Yet Krishna deliberately chose not to lift a weapon. He became Arjuna's charioteer and changed the entire course of the war through wisdom, strategy and guidance.

And perhaps that's the most fascinating part.

The most powerful person on the battlefield was the one who didn't need to fight.

Krishna didn't win Kurukshetra by simply defeating warriors himself. He made sure Dharma prevailed..

References:

Mahabharata — Udyoga Parva; Bhagavad Gita — Chapters 10, 11 and 18.

Radhe Radhe 🤍

What is the difference between Lord Ram and Lord Krishna?

 

Though shastras say Rama and Krishna are Vishnu avatars and same persons, historically they are different persons.

Krishna made sure that all Upa-pandavas and Kauravas would die. Krishna interrupted Arjuna in the middle while he was teaching about Padmavyuha to Abhimanyu.

Krishna says: Time I am, the great destroyer of the worlds, and I have come here to destroy all people. With the exception of you [the Pandavas], all the soldiers here on both sides will be slain. -Bhagavad Gita 11.32

Krishna is the man who completely wiped out Aryan race.

Ram started the Aryan race and Krishna ended it.

The ideologies and philosophies of Rama and Krishna are different and they are independent personalities, though both of them are regarded as Vishnu.

---

I personally feel Krishna is Vishnu himself and Rama being an avatar.

• Krishna showed his Viswaroopam to Arjuna. Rama never showed his Viswaroopam to anyone in his lifetime in the material world. This is confirmed by Krishna himself in Bhagavad Gita.
• Earlier Vishnu also showed his Viswaroopam to Narada but that was in Vaikuntha which is outside the material world.

Bhagavad Gita 11.6: O best of the Bharatas, see here the different manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other demigods. Behold the many wonderful things which no one has ever seen or heard of before.

Bhagavad Gita 11.47: Krishna says - my dear Arjuna, happily have I shown you, by My internal potency, this supreme universal form within the material world. No one before you has ever seen this primal form, unlimited and full of glaring effulgence.

Bhagavad Gita 11.48: O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charity, nor by pious activities, nor by severe penances can I be seen in this form in the material world.

• Vishnu has 2 wives Sridevi and Bhudevi.

• Krishna has 2 prime wives Rukmini (Lakshmi’s avatar) and Satyabhama (Bhudevi)

• But Lord Rama has only 1 wife.

• Vishnu is dark skinned.

• Krishna is also dark skinned.

• But Rama is (light pink or gold complexion) fair skinned.

• Krishna summoned Brahmas and Garuda which Rama never did. Instead Rama got blessings from other devatas and rishis.

• Krishna used Sudarshana Chakra many times. Rama never used Sudarshana Chakra in his lifetime.

• Both Vishnu and Krishna are referred as Govinda (Nourisher of cows), Krishna is always shown with cows in the background. I have never heard Rama being referred as Govinda.

• Krishna was a pure-vegetarian. There is no single controversial verse which instill doubt that Krishna ate meat. But, there are many verses in Valmiki Ramayana which make us to doubt (not sure though) that Rama ate meat.
• In Valmiki Ramayan, Rama is shown killing many asuras who are in dark colour. They are evil Dravidians (not good Dravidian people). While Krishna killed evil Aryans (fair skinned people) most of the time.

One might say Rama was very down to earth, he wanted to set an example for common man hence he never showed his divinity or used his celestial powers often. But from historical point of view Rama and Krishna are opposites and Good men.

Om Namah Shivay
Om Namo Narayanaya

How powerful is Lord Krishna in the Mahabharata?

 His power is beyond human comprehension.

This is what Krishna said about his own strength

"Gods, danavas, gandharvas, men, birds and serpents together are not equal to one-hundredth part of my valour. I possess this bow, this spear, this cakra and this club. I will give you whichever of these weapons you cherish.

• 12, Aishika parva, Mahabharata.

The Kaurava army was in terror seeing Krishna advance against Bhishma

Krishna’s eyes were coppery red with anger. The infinitely radiant one wished to kill him. In the great battle, those on your side lost their senses. They saw Madhava advance against Bhishma in that battle, as if he would swallow him up. ‘Bhishma has been slain. Bhishma has been slain.’ Such lamentations were uttered by the soldiers. All the men were frightened at the sight of Vasudeva advancing.

• 102, Bhishma Vadha parva, Mahabharata.

Krishna had subjucated all the kings in battle

Madhusudana defeated the nishada Ekalavya, Kalingas, Magadhas, Gandharas, the king of Kashi, kings from the desert regions and kings from the east, the south and the mountainous regions. Why did he disregard what was going to happen?

• 7, Mausala parva, Mahabharata.

All the worlds are under Krishna's subjucation

The firmament, the moon, the sun, the nakshatras, the directions, the earth and the great ocean—all these are pervaded with the great-souled Vasudeva’s valour. The gods, the asuras, the gandharvas, the yakshas, the serpents, the rakshasas and everything mobile and immobile in the universe—all these are under Krishna’s subjugation.

• 136, Dana Dharma parva, Mahabharata.

Is Lord Balaji the same as Lord Krishna?

 Yes, Tirupati Balaji is the same as Lord Krishna. In the Srinivasa Kalyana of the Bhavishyottara Purana, there is a story. When Srinivasa was living with Bakula Devi, at that time, one day He planned to go hunting. He remembered Vayudeva, who came in the form of a horse. He sat on the horse. He was nicely decorated with Urdhva Pundra, peetambara, and all. He was coming to the forest when He saw a group of girls playing. These girls were none other than Padmavati Devi and Her sakhis, who were playing with a ball.

Sage Narada came and met Padmavati Devi. He saw Her lips, which were red like a pomegranate, Her teeth, which sparkled like pearls. Her eyes were large and like a bloomed lotus; Her face resembled that of a spotless Chandra. On seeing Padmavati Devi, who was none other than Lakshmidevi Herself, who was born to Aakasha Raja, Sage Narada bowed down to Her in His mind. He said, “You are so fortunate that Lakshmipati Narayana would Himself be your husband.” Padmavati Devi, in order to teach how one should respect elders, bowed down to Sage Narada, and Sage Narada blessed Her outside, but from inside bowed to Her, and went away.

Here, while Srinivasa was hunting animals like lions, deer, sharabha, etc., He saw a male elephant and chased it. That elephant ran and came near the area where Padmavati and Her sakhis were playing. On seeing the elephant, they were all frightened and closed their eyes. The elephant bowed to Srinivasa by lifting its trunk and disappeared. All of them saw this handsome man sitting on the horse, looking like Manmatha, but in reality He was the father of Manmatha. Padmavati Devi asked Srinivasa as to who was He. At this, Srinivasa said, “I am from Chandra Vamsha, and gotra – Vasista Gotra. My father is Vasudeva, mother Devaki, Balarama is my brother, Subadra is my younger Sister, Arjuna is my friend, and all Pandu putraas are my relations. I am the eighth son of Devaki. The seventh son of my parents is Balarama. As I was born in Krishna Paksha and I was Krishna varna (black colour) like my mother, I was called Krishna.”

This incident itself proves that Srinivasa or Tirupati Balaji is Krishna Himself, who is Srimannarayana. There is no difference between Srinivasa and Krishna. During Srinivasa Kalyana Mahotsava too, it is said:

“Grandson of King Shoorasena, Son of Vasudeva, SriKrishna…”

Similarly, Padmavati Devi is also from Chandravamsha only. In Dvapara Yuga, when Yashoda met Krishna, after Krishna left Vrindavana, she says, “I saw your Baalaleelas, but couldn’t see any of your marriages with Rukmini, Satyabhama, etc.” At this, Krishna smiled and said, “O Mother! Don’t worry. In the 28th Kaliyuga, I will appear on earth as Srinivasa, and you will be born as Bakula Devi. In that birth, you will see my Kalyana with Padmavati Devi, who will be Lakshmi/Rukmini Herself.”

So, as per that boon of Krishna, this Yashoda was born as Bakula Devi, who used to serve Lord Bhuvaraha in Sheshachala Parvata. Srinivasa, who was Krishna in the earlier avatar, came to her, stayed with her, and showed her His divine marriage with Padmavati Devi. So, Srinivasa is Krishna Himself, and there is no difference between the two in mood, qualities, valour, strength, knowledge, beauty, opulence, etc.

Srinivasa, after His marriage with Padmavati is decided, calls all His family members. Brahma was His son. Lord Shiva is His grandson, and other devatas and all were His family members. Then Srinivasa felt the absence of Lakshmidevi. Lakshmidevi was in Karaveerapura. So, He asked Suryadeva to go and tell Lakshmidevi that Srinivasa is so ill that He cannot even take a step and is suffering from utter weakness. Surya went to Karaveerapura and informed Lakshmidevi. Lakshmidevi, though, knew that Srinivasa is devoid of all flaws like weakness and all, came on Garuda to Sheshachala Parvata, as if She was too worried about Srinivasa, acting as per His will. Lakshmidevi saw that Srinivasa was resting by keeping His head on Brahma’s thigh and legs on Shiva’s thigh. Srinivasa said, “L-La-Laks-Lakshmi…”

Lakshmidevi laughed and requested Him to stop His naataka and then did Tailabhyanjana snaana to Him. Tailaabhyanjana means ‘oil bath’. So, at that time She says:

धीर्घायुर्भव गोविंद बहुपुत्रो धनाधिप: ।
चतुर्दशनानां लोकानामेकछत्रादिपो भव ।

Here, She calls Srinivasa Govinda, which is a popular name of Krishna as well as Srinivasa. Govinda means Krishna only. So, this also proves that Krishna is Srinivasa and Srinivasa is Krishna. Dheergaayurbhava Govinda – Lakshmidevi said this only for loka shishanartham. You are the owner of the entire world. You are the Ekachatradhipathi for all the 14 lokaas. By saying so, She applied oil for the aprakurtha deha of Srinivasa and gave him an oil bath as abhisheka for Srinivasa.

[Srinivasa of Tirupati]

Hope this helps!
Jay SriRam!
SriLakshmiPadmavati Sameta SriSrinivasa Abhinna SriKrishnarpanamastu!

What is the story of King Shishupala and Lord Krishna?

 Here is my reconstrution of ‘Shishupala Vadha’ for 24,000 shloka Bharata samhita.

Bhishma recommends Krishna to be the one to be worshipped first

On the day of the consecration, the Brahmins, together with the kings, and the great sages, entered the inner sacrificial enclosure for the purpose of receiving honour.

Then Bhishma said to Yudhishthira, “Let the kings be honoured according to what is appropriate for each of them. The teacher, the officiating priest, an associate or ally, a learned man who has completed his period of study, a dear friend, and a king are said to be the six who deserve the arghya. Those who have come after staying here for a year are also said to deserve it. These men have come to us after a great passage of time. Therefore, let an arghya be brought for each of them individually. Then let it be offered to the most senior and most deserving among them.”

Yudhishthira said, “Grandfather, whom do you consider worthy of receiving the arghya? Tell me whom you think it is proper to honour with the single arghya.”

Then Bhishma, son of Shantanu, after deciding the matter with his understanding, considered Krishna of the Vrishni clan to be the most worthy of honour on earth.

“Among all these assembled men, he shines in the midst of them through his splendour, strength, and valour, like the sun among the heavenly lights. This assembly of ours has been illuminated and delighted by Krishna, just as something without the sun is illuminated by the sun, and something without wind is stirred by the wind.”

With Bhishma's permission, the mighty Sahadeva then brought the excellent arghya, in accordance with the prescribed procedure, to Krishna of the Vrishni clan. Krishna accepted it according to the act prescribed by the scriptures. But Shishupala could not tolerate that honour being given to Vasudeva. The mighty king of Cedi then reproached Bhishma and the righteous king Yudhishthira in the assembly and began to disparage Vasudeva.

Shishupala said: “This Vrishni does not deserve the honour appropriate to a king while these great kings are standing here, O Kauravya. This is not proper conduct for you great Pandavas—that, simply because you wished it, you have honoured the lotus-eyed Krishna.

You are children; you do not know that dharma is subtle, O Pandavas. In this matter, this son of the river, Bhishma, has gone beyond what is proper, being a man of limited understanding. Krishna is neither an officiating priest nor a teacher nor a king, O foremost of the Kurus. Yet you have honoured him. What else could this be, except that you wanted to please him?

Or, if this Madhusudana is worthy of honour by you, why were these kings brought here, O Bharata? Was it for the purpose of dishonouring them? We all pay tribute to this great Kauteya not out of fear, nor out of greed, nor to win him over by conciliation.

We pay tribute to him because he follows dharma and seeks to establish himself as a sovereign. Yet he does not consider us worthy of respect. What else is an insult, if not this—that you have honoured this Krishna with the arghya in the royal assembly, although he does not possess the qualifications of a king?

Today righteousness has been driven away from Yudhishthira, and miserly conduct has taken its place through the offering of the arghya to Krishna. If the sons of Kunti are frightened and miserly, then surely you too should understand what kind of honour Madhava deserves.

Or, if this worship has been offered to you, Janardana, by these miserly men, why have you permitted it when you are not worthy of it? You regard this inappropriate honour shown to yourself as something very great—like a dog that, having obtained a dripping portion of sacrificial food, goes off to eat it in solitude. This is not an insult being directed against the foremost of kings. Clearly, the Kurus themselves are making a fool of you, Janardana.

Just as marriage with a eunuch is (absurd), or seeing beauty through a blind man, so is your being honoured as a king, O Madhusudana, when you are not a king. We have seen Yudhishthira as a king; we have seen what Bhishma is like; and we have also seen this Vasudeva. Everything has now been seen exactly as it is.”

Having said this, Shishupala rose from his excellent seat and then left that assembly, accompanied by the kings.

Bhishma defends his decision

King Yudhishthira then approached Shishupala and addressed him in a gentle and conciliatory manner:

“O King, what you have said is not appropriate. Your words are completely out of place. They are a grave violation of dharma, and they are also needlessly harsh, O King. Surely no ruler should ever fail to understand the highest dharma. Bhishma, son of Shantanu, understands it. So do not think of him otherwise. Bhishma knows Krishna in his true nature, O King of Cedi. You do not know him as the Kuru does.”

Bhishma said: “Krishna himself is the origin of the worlds and also their dissolution. This entire universe has been offered up for Krishna's sake. He is the unmanifest Prakriti, and he is also the eternal creator. He is higher than all beings; therefore Achyuta is the eldest of all.

Intellect, mind, the Great Principle, wind, fire, water, space, and earth, and every created thing in its fourfold form—all of this is established in Krishna. The sun, the moon, the stars, and the planets, the directions and the intermediate directions—all of this is established in Krishna.

But this foolish young Shishupala does not understand Krishna, who is present everywhere and at all times. That is why he speaks as he does. A wise man who investigates the highest dharma would recognize what is dharma and what is adharma. But this King of Cedi does not see it that way.

Among these elders, youths, and great kings, who would not regard Krishna as worthy of honour? Who, indeed, would fail to worship him? If Shishupala considers this honour to be an improper act, then let him do to the one responsible for it whatever he thinks should rightly be done to one who has committed such an act.” Having said this, the illustrious Bhishma fell silent.

Then Sahadeva spoke these significant words in reply: “I have placed my foot upon the heads of all the powerful kings here while I honour Keshava, the slayer of Keshi, Krishna of immeasurable valour. Let whichever king among you cannot tolerate Krishna being honoured by me speak now. I have placed this foot upon the heads of all the mighty men here. Let the one who objects to what I have done now give his answer properly. Let all intelligent kings among you accept this act of honouring one who deserves honour—one who is to be revered like an acarya, a father, or a guru.”

After Sahadeva had issued this challenge, none of the intelligent, virtuous, proud, and powerful kings spoke a word. But all the groups who had been summoned and had come there, beginning with Sunitha, were seen becoming enraged, their faces turning pale.

The kings there spoke of Yudhishthira's consecration and the honour given to Vasudeva with disapproval, having made up their minds for themselves out of resentment. Although their friends tried to restrain them, they appeared like lions roaring after being driven away from their prey.

Then Krishna saw that the vast host of armed forces, an inexhaustible ocean of kings, was preparing for battle, and he understood that the moment for war had arrived.

Bhishma challenges the kings to fight Krishna

Then, seeing that the great ocean of kings, vast as the sea, had been stirred up entirely by anger, Yudhishthira said to Bhishma, foremost among the wise, the venerable grandsire of the Kurus, whose brilliance is immense, like that of Brihaspati, and who destroys his enemies like Puruhuta,

“This great ocean of kings has been stirred up by anger. Grandfather, tell me what should be done in this situation. Tell me today what must be done so that there is no obstruction to the sacrifice and so that the welfare of the people is preserved everywhere.’”

When the righteous King Yudhishthira, knower of dharma, had spoken thus, Bhishma, the grandsire of the Kurus, replied:

“Do not be afraid, tiger of the Kurus. A dog cannot kill a lion. I have already secured a favourable and auspicious course of action here. When a lion is asleep, dogs gather around it and all bark together. These rulers are just like those dogs. While the lion of the Vrishnis lies asleep, these men, standing before him, bark angrily like dogs in the presence of a lion.

Achyuta has not yet awakened, still lying asleep like a lion. Therefore this man-lion, Shishupala, the foremost of the Cedis, is making these men into lions. This foolish Shishupala, O foremost of kings, wants by every means to lead all these rulers to the destruction that belongs to Yama.

Surely Adhokshaja now wishes once again to take back the splendour that remains within Shishupala, O Bharata. Whenever this tiger among men wishes to take someone, that person's understanding becomes disturbed—just as the understanding of the King of Cedi has become disturbed now. Madhava is the source and the dissolution of all the four kinds of beings throughout the three worlds, O Yudhishthira.”

When Bhishma had spoken thus, the kings became enraged. Some rejoiced, while others condemned Bhishma.

Some great bowmen (kings), having heard Bhishma's words, said: “This Bhishma is wicked, arrogant, and old. He does not deserve forgiveness. Let this evil-minded Bhishma be killed by all the kings together, as an animal is killed; or let him be burned with the fire of the sacrificial enclosure.”

Hearing their words, Bhishma, the wise grandsire of the Kurus, addressed those very rulers of the earth:

“I see no end here to all the things you keep saying again and again. But whatever I am about to say, listen to all of it, O rulers of the earth. Whether you kill me like an animal or burn me with the fire of the enclosure, I have already placed this entire foot upon your heads.

Here stands Govinda Achyuta, whom we have honoured. Whoever among you is eager for death should challenge this Madhava. Call Krishna, the bearer of the Sarnga bow and the mace, to battle today. Let the fallen one enter the body of this very god.”

Slaying of Shishupala

Then, as soon as the King of Cedi, a man of immense prowess, heard Bhishma's words, he wished to fight Vasudeva and addressed him:

“I challenge you to battle. Go to war with me, Janardana. Today I will kill you, together with all the Pandavas. For the Pandavas must all be killed by me along with you, Krishna—those who, passing over all the kings, honoured you even though you are not a king.”

When this had been said, Krishna spoke first in gentle words. In the presence of all the kings and the Pandavas, he said:

“This son of Satvata is our most bitter enemy, O kings. He is cruel by nature and is no friend to the Satvatas, who have done him no wrong. Long ago, after learning that we had gone to Pragjyotisapura, this cruel man—your ruler, though he is my own mother's sister's son—burned Dvaraka.

Once, when the Bhoja princes were playing on Mount Raivataka, he attacked them, killed them, bound them all, and then returned to his own city. On another occasion, when we were setting out against the Sauviras, this famous man, acting out of delusion, carried away Babhru's wife, even though she did not desire him, after she had come here.

Disguised through his magic, this cruel man carried away Bhadra of Vaisali, the ascetic woman, on behalf of the king of Karusha, who was his maternal uncle. For the sake of my paternal aunt's daughter, I have endured a very great sorrow. Fortunately, this matter is taking place today in the presence of all the kings.

You see today the offence he has committed against me. But learn also about the things he has done to me in secret. This offence of his, however, I cannot forgive today. Because of his arrogance, he deserves to be killed in the presence of the entire circle of kings.”

Hearing these and other such words from Vasudeva, all the kings together condemned the King of Cedi. Then, hearing those words, the powerful Shishupala laughed with a loud laugh and said:

“Forgive me if you wish, Krishna; or do not forgive me. Whether you are angry with me or pleased with me, what will I gain from you?”

While he was still speaking thus, the Blessed Lord Madhusudana, enraged, cut off his head with his discus, the destroyer of his enemies.

Then the kings saw a brilliant light emerging from the body of the King of Cedi, O great king, rising into the sky like the sun. That radiance then bowed to Krishna, the lotus-eyed one whom the world worships, and entered him.

All the rulers of the earth considered it a wonder when they saw that radiance enter that mighty-armed Supreme Person. The great sages, the great-souled Brahmins, and the powerful kings, delighted, approached Kesava while praising him.

Yudhisthira then said to his brothers, “Honour the King of Cedi with due ceremony. Do not delay in making proper arrangements for the hero, the son of Damaghosha.”

Then Partha, together with the other rulers of the earth, consecrated his son as king over the Cedis. After that, the sacrifice of the Kuru king, endowed with every kind of abundance, proceeded with great splendour and brought joy to the young men, O King.

It was free from obstacles, auspicious in its beginning, rich in wealth and grain, abundant in food and supplied with many kinds of provisions, having been protected by Kesava.

Conclusion of Rajasuya

Then, after King Yudhishthira had bathed in the avabhrtha ceremony, the entire warrior class of kings approached the righteous king and said:

“Having been honoured with every kind of hospitality and having had all our wishes fulfilled, O tiger among men, we now take our leave of you. We shall return to our own kingdoms. You should give us your permission to depart.”

Hearing the words of the kings, the righteous King Yudhishthira, after honouring each of the rulers according to his rank, addressed all his brothers:

“The foremost kings are departing for their own kingdoms after taking leave of me. Accompany them as far as the boundaries of their territories. May all be well with you.”

Obeying their brother's command, the Pandavas, devoted to dharma, each accompanied the leading kings as far as was appropriate. The foremost warriors among the Ksatriyas likewise accompanied the other Ksatriya kings. Thus, having been duly honoured, all the Brahmins and the kings departed.

When all the foremost kings had departed, O best of the Bharatas, the powerful Vasudeva said to Yudhisthira:

“I take my leave of you. I shall return to Dvaraka, O delight of the Kurus. By good fortune, you have successfully completed the foremost of sacrifices, the Rajasuya.”

The righteous king replied to Madhusudana: “By your favour, Govinda, I have indeed obtained this sacrifice. By your favour, the entire warrior class of kings has come under my authority and, having brought the principal tribute, has presented itself to me. O hero, we cannot enjoy ourselves here in any way without you. And you must certainly go to the city of Dvaravati.”