श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: द्विसप्ततितम: अध्याय: श्री शुक उवाच - Shree Shuka said - एकदा तु सभामध्ये आस्थितो मुनिभिर्वृत: ।
ब्राह्मणै: क्षत्रियैर्वैश्यैर्भ्रातृभिश्च युधिष्ठिर: ॥१॥
एकदा तु सभा-मध्ये one day, indeed, in the meeting hall
आस्थित: मुनिभि:-वृत: was seated, by the sages surrounded, ब्राह्मणै: क्षत्रियै:-वैश्यै:- the Braahmanas, Kshatriyas, Vaishyas भ्रातृभि:-च युधिष्ठिर: brothers, and Yudhishthira Indeed, one day Yudhishthira was seated in the middle of the meeting hall surrounded by the sages, Braahmanas, Kshatriyas, Vaishyas and the brothers.


आचार्यै कुलवृद्धैश्च ज्ञातिसम्बन्धिबान्धवै: ।
शृण्वतामेव चैतेषामाभाष्येदमुवाच ह ॥२॥
आचार्यै: कुल-वृद्धै:-च with the preceptors, family's elders and,
ज्ञाति-सम्बन्धि-बान्धवै: of the race, relatives, friends, शृण्वताम्-एव च-एतेषाम्- in the hearing only and of them, आभाष्य-इदम्-उवाच ह addressing this said, indeed And within the hearing of the preceptors, family's elders, of the race, relatives, friends, addressed The Lord and said this, indeed,…..


युधिष्ठिर उवाच - Yudhishthira said - क्रतुराजेन गोविन्द राजसूयेन पावनी: ।
यक्ष्ये विभूतीर्भवतस्तत् सम्पादय न: प्रभो ॥३॥
क्रतु-राजेन गोविन्द by of the sacrifices' lord, O Govinda!
राजसूयेन पावनी: Raajasooya, the sacred यक्ष्ये विभूती:-भवत:- will worship (You) and the parts of You, (the gods) तत् सम्पादय न: प्रभो that permit to us, O Almighty Lord! O Almighty Lord! Govinda! I will worship You and Your part manifestations, the gods by the highest of the sacrifices, the sacred Raajasooya. Do permit us to do that.


त्वत्पादुके अविरतं परि ये चरन्ति ध्यायन्त्यभद्रनशने शुचयो गृणन्ति ।
विन्दन्ति ते कमलनाभ भवापवर्गमाशासते यदि त आशिष ईश नान्ये ॥४॥
त्वत्-पादुके अविरतम् Your sandals, constantly,
परि ये चरन्ति ध्यायन्ति- them, who worship, meditate on, अभद्र-नशने शुचय: गृणन्ति the evil destroyers, are holy, sing praises, विन्दन्ति ते कमलनाभ achieve they, O Lotus naveled Lord! भव-अपवर्गम्-आशासते यदि from the mundane existence liberation, desire if ते आशिष ईश न-अन्ये they worldly pleasure, (they get) O Lord! Not others O Lotus naveled Lord! They are holy who constantly worship Your evil destroying sandals, meditate on them, sing their praises. They achieve liberation from the mundane existence, and also the worldly pleasure if they seek them, but, O Lord! not the others.


तद् देव देव भवतश्चरणारविन्दसेवानुभावमिह पश्यतु लोक एष: ।
ये त्वां भजन्ति न भजन्त्युत वोभयेषां निष्ठां प्रदर्शय विभो कुरुसृञ्जयानाम् ॥५॥
तत् देव देव भवत:- that, O Lord of the gods! of Your
चरण-अरविन्द-सेवा-अनुभाव- feet lotus worship's effect, इह पश्यतु लोक एष: here may see the people this ये त्वाम् भजन्ति न भजन्ति- those who You worship, do not worship उत वा-उभयेषाम् निष्ठाम् प्रदर्शय indeed or, of both destinies demonstrate विभो कुरु-सृञ्जयानाम् O Almighty Lord! to the Kurus and Srinjaya clan people O Lord of the gods! That effect of the worship of Your lotus feet, the people here may see. Those who worship, and indeed, those who do not worship, the destinies of both, O Almighty Lord! do demonstrate to the Kurus and to the clan of Srinjaya.


न ब्रह्मण: स्वपरभेदमतिस्तव स्यात् सर्वात्मन: समदृश: स्वसुखानुभूते: ।
संसेवतां सुरतरोरिव ते प्रसाद: सेवानुरूपमुदयो न विपर्ययोऽत्र ॥६॥
न ब्रह्मण: स्व-पर-भेद-मति:- not of Brahman, mine and other discriminative mind
तव स्यात् सर्व-आत्मन: Your will be, of all The Self, समदृश: स्व-सुख-अनुभूते: with equal eye, of self enjoyment natured, संसेवताम् सुरतरो:-इव being worshipped, the celestial tree like ते प्रसाद: सेवा-अनुरूपम्- Your favour, service accordingly उदय: न विपर्यय:-अत्र arises, not contradiction in this Of The Supreme Brahman, You, Who has an equal eye, is The Soul of all, is of the nature of Self-enjoyment, do not have the discriminative mind with 'mine' and 'other'. Like the celestial tree, You grant favour according to the service rendered to You, there is no contradiction here.


श्री भगवान् उवाच - The Lord said - सम्यग् व्यवसितं राजन् भवता शत्रुकर्शन ।
कल्याणी येन ते कीर्तिर्लोकाननु भविष्यति ॥७॥
सम्यग् व्यवसितम् राजन् rightly planned, O King!
भवता शत्रु-कर्शन By you, O Enemy defeater! कल्याणी येन ते कीर्ति:- auspicious by which, your fame लोकान्-अनु-भविष्यति in the worlds around will spread O King! O Destroyer of the foes! It is well planned by you, by this your auspicious fame will spread in the three worlds.


ऋषीणां पितृदेवानां सुहृदामपि न: प्रभो ।
सर्वेषामपि भूतानामीप्सित: क्रतुराडयम् ॥८॥
ऋषीणाम् पितृ-देवानाम् of the sages, the manes, the gods,
सुहृदाम्-अपि न: प्रभो the friends, and us, O Almighty Lord! सर्वेषाम्-अपि भूतानाम्- of all also the beings ईप्सित: क्रतुराट्-अयम् desired sacrifice, the most prestigious this O Almighty Lord! this most prestigious of the sacrifices is desired by the sages, the manes, the gods, the friends, and us, in fact by all the living beings.


विजित्य नृपतीन् सर्वान् कृत्वा च जगतीं वशे ।
सम्भृत्य सर्वसम्भारानाहरस्व महाक्रतुम् ॥९॥
विजित्य नृपतीन् सर्वान् conquering the kings all
कृत्वा च जगतीम् वशे bringing and the world in control, सम्भृत्य सर्व-सम्भारान्- collecting all the materials, आहरस्व महा-क्रतुम् bring in the great sacrifice After conquering all the kings, bringing the whole world under control, and collecting all the required materials, perform the great sacrifice.


एते ते भ्रातरो राजन् लोकपालांशसम्भवा: ।
जितोऽस्म्यात्मवता तेऽहं दुर्जयो योऽकृतात्मभि: ॥१०॥
एते ते भ्रातर: राजन् these, your brothers, O King!
लोकपाल-अंश-सम्भवा: of the Lokapalas parts are born, जित:-अस्मि-आत्मवता ते-अहम् conquered am I, by self controlled you, I, दुर्जय: य:-अकृत-आत्मभि: difficult to be won, Who is, by uncontrolled selves O King! your brothers these, are born of the parts of the Lokapalas. I have been won over by you, who have controlled yourself, I, Who is difficult to be won over by those who have not controlled themselves.


न कश्चिन्मत्परं लोके तेजसा यशसा श्रिया ।
विभूतिभिर्वाभिभवेद् देवोऽपि किमु पार्थिव: ॥११॥
न कश्चित्-मत्-परम् लोके not any (one) to me devoted, in the world,
तेजसा यशसा श्रिया by energy, glory, splendour, विभूतिभि:-वा-अभिभवेत् supernatural powers or, are supersede देव:-अपि किमु पार्थिव: the gods even, what of the mortals In this world, even the gods cannot supersede My devotee by energy, glory, splendour, or supernatural powers, what of the mortals.


श्री शुक उवाच - Shree Shuka said - निशम्य भगवद्गीतं प्रीत: फुल्लमुखाम्बुज: ।
भ्रातृन् दिग्विजयेऽयुङ्क्त विष्णुतेजोपबृंहितान् ॥१२॥
निशम्य भगवत्-गीतम् hearing by Krishna spoken
प्रीत: फुल्ल-मुख-अम्बुज: with delight blooming face lotus, भ्रातृन् दिग्विजये-अयुङ्क्त the brothers to conquer the earth, employed, विष्णु-तेज-उपबृंहितान् by Vishnu's energy infused Yudhishthira was delighted to hear the words spoken by Shree Krishna, and his lotus face bloomed. He then instructed his brothers to conquer the earth, who were infused by the energy of Vishnu.


सहदेवं दक्षिणस्यामादिशत् सह सृञ्जयै: ।
दिशि प्रतीच्यां नकुलमुदीच्यां सव्यसाचिनम् ।
प्राच्यां वृकोदरं मत्स्यै: केकयै: सह मद्रकै: ॥१३॥
सहदेवम् दक्षिणस्याम्- Sahadeva to the South
आदिशत् सह सृञ्जयै: directed with the Srinjayas, दिशि प्रतीच्याम् नकुलम्- in the direction West, Nakula, उदीच्याम् सव्यसाचिनम् in the North Arjuna, प्राच्याम् वृकोदरम् in the East Bheema मत्स्यै: केकयै: सह मद्रकै: the Matsya, Kaikeyas, with the Madrakas Yudhishthira directed Sahadeva to the South with the Srinjayas, Nakula to the West with Matsya, Arjuna to the North with Kaikeyas, and Bheema to the East with the Madrakas.


ते विजित्य नृपान् वीरा आजह्रुर्दिग्भ्य ओजसा ।
अजातशत्रवे भूरि द्रविणं नृप यक्ष्यते ॥१४॥
ते विजित्य नृपान् वीरा: they, conquering the kings, the warriors
आजह्रु:-दिग्भ्य: ओजसा brought from the directions by their prowess अजातशत्रवे भूरि द्रविणम् to Yudhishthira, immense wealth नृप यक्ष्यते O King! to perform the sacrifice O King! They, the warriors conquered the kings in all the directions and with their prowess brought immense wealth and gave to Yudhishthira to perform the sacrifice.


श्रुत्वाजितं जरासन्धं नृपतेर्ध्यायतो हरि: ।
आहोपायं तमेवाद्य उद्धवो यमुवाच ह ॥१५॥
श्रुत्वा-अजितम् जरासन्धम् hearing unconquered was Jaraasandha,
नृपते:-ध्यायत: हरि: on the king's worried, Shree Hari, आह-उपायम् तम्-एव- said the plan that only अद्य उद्धव: यम्-उवाच ह today Uddhava which had said, indeed The King Yudhishthira was worried on hearing that Jaraasandha was not conquered. To him, Shree Hari told of the same plan which Uddhava had suggested that day.


भीमसेनोऽर्जुन: कृष्णो ब्रह्मलिङ्गधरास्त्रय: ।
जग्मुर्गिरिव्रजं तात बृहद्रथसुतो यत: ॥१६॥
भीमसेन:-अर्जुन: कृष्ण: Bheemasena, Arjuna and Krishna
ब्रह्म-लिङ्ग-धरा:-त्रय: Braahmana disguised, the three, जग्मु:-गिरिव्रजम् तात went to Girivraja, O Dear Pareekshit! बृहद्रथ-सुत: यत: Brihatratha's son (Jaraasandha) was where O Dear Pareekshit! Bheemasena, Arjuna and Krishna the three, disguised as Braahmanas, went to Girivraja, where the son of Brihadratha, Jaraasandha lived.


ते गत्वाऽऽतिथ्यवेलायां गृहेषु गृहमेधिनम् ।
ब्रह्मण्यं समयाचरेन् राजन्या ब्रह्मलिङ्गिन: ॥१७॥
ते गत्वा-आतिथ्य-वेलायाम् they going in the guests' welcoming time,
गृहेषु गृह-मेधिनम् to the houses of the householders, ब्रह्मण्यम् सम-अयाचरेन् Braahmana's like begged राजन्या: ब्रह्म-लिङ्गिन: the Kshatriyas in Braahmana's guise They, the Kshatriyas who were in the guise of Braahmanas, went to the houses of the householder, at the time of welcoming the guests, and begged like the Brahmanas.


राजन् विद्ध्यतिथीन् प्राप्तानर्थिनो दूरमागतान् ।
तन्न: प्रयच्छ भद्रं ते यद् वयं कामयामहे ॥१८॥
राजन् विद्धि-अतिथीन् प्राप्तान्- O King! Know the guests arrived
अर्थिन: दूरम्-आगतान् asking, from far having come तत्-न: प्रयच्छ भद्रम् ते that to us give, well be to you यत् वयम् कामयामहे which we desire 'O King! well be to you, know that we are your guests who have come from far, and ask for something, which do give to us.


किं दुर्मर्षं तितिक्षूणां किमकार्यमसाधुभि: ।
किं न देयं वदान्यानां क: पर: समदर्शिनाम् ॥१९॥
किम् दुर्मर्षम् तितिक्षूणाम् what is unbearable for the forbearing,
किम्-अकार्यम्-असाधुभि: what is not to be done for the wicked, किम् न देयम् वदान्यानाम् what is not givable for the generous क: पर: सम-दर्शिनाम् who is an alien for the undifferentiating What is unbearable for the forbearing, what is prohibited for the wicked, what is not givable for the generous, and who is an alien for the undifferentiating person?


योऽनित्येन शरीरेण सतां गेयं यशो ध्रुवम् ।
नाचिनोति स्वयं कल्प: स वाच्य: शोच्य एव स: ॥२०॥
य:-अनित्येन शरीरेण who by the mortal body
सताम् गेयम् यश: ध्रुवम् by the virtuous to be sung fame, certainly न-अचिनोति स्वयम् कल्प: स: does not earn, himself capable he, वाच्य: शोच्य: एव स: is to be criticised and pitied only he If a capable person, by this mortal body does not earn the fame sung of by the virtuous people, certainly he is to be abhorred and pitied.


हरिश्चन्द्रो रन्तिदेव उञ्चवृत्ति: शिबिर्बलि: ।
व्याध: कपोतो बहवो ह्यध्रुवेण ध्रुवं गता: ॥२१॥
हरिश्चन्द्र: रन्तिदेव: Harishchandra, Rantideva,
उञ्च-वृत्ति: शिबि:-बलि: picking grains subsisting on, Shibi Bali, व्याध: कपोत: बहव: हि- the hunter, pigeon, and many ध्रुवेण ध्रुवम् गता: everlasting immortality attained Harishchandra, Rantideva, picking grains subsisting on, Shibi, Bali, the hunter, pigeon, and many attained everlasting immortality through their mortal bodies.


श्री शुक उवाच - Shree Shuka said - स्वरैराकृतिभिस्तांस्तु प्रकोष्ठैर्ज्याहतैरपि ।
राजन्यबन्धून् विज्ञाय दृष्टपूर्वानचिन्तयत् ॥२२॥
स्वरै:-आकृतिभि:-तान्-तु by voice, features, them, indeed,
प्रकोष्ठै:-ज्या-हतै:-अपि on the wrists, by bow-strings' cuts even, राजन्य-बन्धून् विज्ञाय Kshatriya friends recognizing दृष्ट-पूर्वान्-अचिन्तयत् seen before, thought By their voices, features and by the cut marks of the bow strings on their wrists, Jaraasandha recognized them to be Kshatriya brethren, seen before, and thought,…


राजन्यबन्धवो ह्येते ब्रह्मलिङ्गानि बिभ्रति ।
ददामि भिक्षितं तेभ्य आत्मानमपि दुस्त्यजम् ॥२३॥
राजन्य-बन्धव: हि-एते Kshatriya brethren surely are these
ब्रह्म-लिङ्गानि बिभ्रति Braahmana's guise have adorned, ददामि भिक्षितम् तेभ्य will give begged for to them आत्मानम्-अपि दुस्त्यजम् myself also, difficult to be given Surely, these are Kshatriya brethren. They have adorned the guise of the Braahmanas. I will give to them what they beg for, even my own self, which is difficult to be given.


बलेर्नु श्रुयते कीर्तिर्वितता दिक्ष्वकल्मषा ।
ऐश्वर्याद् भ्रंशितस्यापि विप्रव्याजेन विष्णुना ॥२४॥
बले:-नु श्रुयते कीर्ति:- of Bali indeed is heard the fame
वितता दिक्षु-अकल्मषा spread in all directions, pure, ऐश्वर्यात् भ्रंशितस्य-अपि from lordly position robbed, though, विप्र-व्याजेन विष्णुना in Braahmana's guise, by Vishnu Indeed the pure fame of Bali is well heard of, which is spread in all the directions, even though he was robbed of his lordly position by Vishnu in the guise of a Braahmana.


श्रियं जिहीर्षतेन्द्रस्य विष्णवे द्विजरूपिणे ।
जानन्नपि महीं प्रादाद् वार्यमाणोऽपि दैत्यराट् ॥२५॥
श्रियम् जिहीर्षत-इन्द्रस्य wealth to take away wanting, of Indra,
विष्णवे द्विज-रूपिणे to Vishnu, in Braahmana's guise, जानन्-अपि महीम् प्रादाद् knowing also, the earth gave away वार्यमाण:-अपि दैत्य-राट् deterred even, the demon emperor Vishnu in the guise of a Braahmana, was wanting to take away the wealth belonging to Indra, in spite of knowing that, and also deterred by his preceptor, the demon emperor had given away the earth to Him.


जीवता ब्राह्मणार्थाय को न्वर्थ: क्षत्रबन्धुना ।
देहेन पतमानेन नेहता विपुलं यश: ॥२६॥
जीवता ब्राह्मण-अर्थाय by the living, for a Braahmana's sake,
क: नु-अर्थ: क्षत्र-बन्धुना what indeed is the purpose by the Kshatriya देहेन पतमानेन by the body mortal न-ईहता विपुलम् यश: does not endeavour the highest fame What indeed is the purpose of a living Kshatriya person, if it is not for the sake of a Braahmana, and who does not endeavour to attain that highest fame with this mortal body.


इत्युदारमति: प्राह कृष्णार्जुनवृकोदरान् ।
हे विप्रा व्रियतां कामो ददाम्यात्मशिरोऽपि व: ॥२७॥
इति-उदार-मति: प्राह thus, the liberal minded, said,
कृष्ण-अर्जुन-वृकोदरान् to Krishna, Arjuna and Bheema, हे विप्रा: व्रियता: काम: 'O Braahmanas! Ask for your desires ददामि-आत्म-शिर:-अपि व: will give own head also to you' Thus, the liberal minded Jaraasandha said to Krishna, Arjuna and Bheema, 'O Braahmanas! Ask for your desires. I will give even my head to you.'


श्री भगवान् उवाच - The Lord said - युद्धं नो देहि राजेन्द्र द्वन्द्वशो यदि मन्यसे ।
युद्धार्थिनो वयं प्राप्ता राजन्या नान्नकाङ्क्षिण: ॥२८॥
युद्धम् न: देहि राजेन्द्र combat to us give O great king!
द्वन्द्वश: यदि मन्यसे a single combat if it pleases you युद्ध-अर्थिन: वयम् प्राप्ता: combat desiring we have come, राजन्या: न-अन्न-काङ्क्षिण: the Kshatriyas, not food desiring O great king, if it pleases you, give to us a single combat, we the Kshatriyas have come here desiring a combat, and do not desire food.


असौ वृकोदर: पार्थस्तस्य भ्रातार्जुनो ह्ययम् ।
अनयोर्मातुलेयं मां कृष्णं जानीहि ते रिपुम् ॥२९॥
असौ वृकोदर: पार्थ:-तस्य this is Bheema, son of Prithaa, his
भ्राता:-अर्जुन: हि-अयम् brother Arjuna is this, अनयो:-मातुलेयम् माम् of them maternal (brother) Me कृष्णम् जानीहि ते रिपुम् Krishna, know, to be your enemies This is Bheema, Pritha's son, this is his brother Arjuna, and know Me as Krishna, their maternal brother, to be your foes.


एवमावेदितो राजा जहासोच्चै: स्म मागध: ।
आह चामर्षितो मन्दा युद्धं तर्हि ददामि व: ॥३०॥
एवम्-आवेदित: राजा so being told, the king,
जहास-उच्चै: स्म मागध: laughed loudly, then the Magadha king, आह च-अमर्षित: मन्दा: said and in anger, 'O Fools! युद्धम् तर्हि ददामि व: Combat then, will give to you' So being told, the king of Magadha, Jaraasandha, laughed loudly, and said in anger, 'O you fools! I will indeed give a combat to you.'


न त्वया भीरुणा योत्स्ये युधि विक्लवचेतसा ।
मधुरां स्वपुरीं त्यक्त्वा समुद्रं शरणं गत: ॥३१॥
न त्वया भीरुणा योत्स्ये not with You, with a coward, will fight, (who)
युधि विक्लव-चेतसा in the battle agitated minded मधुराम् स्वपुरीम् त्यक्त्वा Mathura, own city abandoning समुद्रम् शरणम् गत: in the oceans' shelter went With You, Krishna, a coward, I will not fight. Your mind is agitated in battle, that is why You abandoned Your own city Mathuraa and went in shelter of the ocean.


अयं तु वयसा तुल्यो नातिसत्त्वो न मे सम: ।
अर्जुनो न भवेद् योद्धा भीमस्तुल्यबलो मम ॥३२॥
अयम् तु वयसा तुल्य: this, indeed in age is equal,
न-अति-सत्त्व: न मे सम: not very powerful, not equal to me, अर्जुन: न भवेत् योद्धा Arjun will not be the warrior, भीम:-तुल्य-बल: मम Bheema is equal in power to me This, Arjuna is equal to me in age, and he is not very powerful or even equal to me, so he will not be the warrior. Bheema is same in strength as I.


इत्युक्त्वा भीमसेनाय प्रादाय महतीं गदाम् ।
द्वितीयां स्वयमादाय निर्जगाम पुराद् बहि: ॥३३॥
इति-उक्त्वा भीमसेनाय so saying, to Bheemasena
प्रादाय महतीम् गदाम् giving, a huge mace, द्वितीयाम् स्वयम्-आदाय another one, himself taking, निर्जगाम पुरात् बहि: went out of the city So saying, Jaraasandha gave a huge mace to Bheemasena, and himself taking another one, went out of the city.


तत: समे खले वीरौ संयुक्तावितरेतरौ ।
जघ्नतुर्वज्रकल्पाभ्यां गदाभ्यां रणदुर्मदौ ॥३४॥
तत: समे खले वीरौ then, in an even surfaced arena, the warriors
संयुक्तौ-इतर-इतरौ estranged with each other जघ्नतु:-वज्र-कल्पाभ्याम् hit thunderbolt like गदाभ्याम् रण-दुर्मदौ maces, in the battle intoxicated Then, in an even surfaced arena, the two warriors, estranged with each other, hit with thunderbolt like maces, intoxicated like in the battle.


मण्डलानि विचित्राणि सव्यं दक्षिणमेव च ।
चरतो: शुशुभे युद्धं नटयोरिव रङ्गिणो: ॥३५॥
मण्डलानि विचित्राणि cutting circles strange,
सव्यम् दक्षिणम्-एव च from right to left deftly, also and चरतो: शुशुभे युद्धम् doing so, impressively in the battle, नटयो:-इव रङ्गिणो: actors like in on stage Both the warriors cut strange circles, manoeuvring from left to right also, doing so impressively in the battle, that they looked like actors on stage.


ततश्चटचटाशब्दो वज्रनिष्पेषसन्निभ: ।
गदयो: क्षिप्तयो राजन् दन्तयोरिव दन्तिनो: ॥३६॥
तत:-चटचटा-शब्द: from that, rattling sound
वज्र-निष्पेष-सन्निभ: thunderbolt clapping like गदयो: क्षिप्तयो: राजन् the maces being hurled, O King! दन्तयो:-इव दन्तिनो: tusks like of the tuskers O King! As they hurled the maces, there was the rattling sound like the clap of thunderbolt or of the tusks of the fighting tuskers.


ते वै गदे भुजजवेन निपात्यमाने अन्योन्यतोंऽसकटिपादकरोरुजत्रून् ।
चूर्णीबभूवतुरुपेत्य यथार्कशाखे संयुध्यतोर्द्विरदयोरिव दीप्तमन्य्वो: ॥३७॥
ते वै गदे भुज-जवेन the two maces, by the arm's force
निपात्यमाने अन्योन्यत:-अंस- falling on each others shoulders, कटि-पाद-कर-उरु-जत्रून् waist, legs, hands, thighs, palms, चूर्णी-बभूवतु:-उपेत्य यथा- powder became, struck like अर्क-शाखे संयुध्यतो:- the sugarcane branches, fighting द्विरदयौ:-इव दीप्त-मन्य्वो: two tuskers, like bright with rage The two maces by the force of the arms fell on each other's shoulders, waist, legs, hands, thighs, palms, and powdered them when struck, like the sugarcanes breaking and brightened by the wrath of two fighting tuskers.


इत्थं तयो: प्रहतयोर्गदयोर्नृवीरौ क्रुद्धौ स्वमुष्टिभिरय: स्पर्शैरपिष्टाम् ।
शब्दस्तयो: प्रहरतोरिभयोरिवासीन्निर्घातवज्रपरुषस्तलताडनोत्थ: ॥३८॥
इत्थम् तयो: प्रहतयो:-गदयो:- in this manner, their, striking the maces,
नृ-वीरौ क्रुद्धौ स्व-मुष्टिभि:- by the human warriors, enraged, with own fists, अय: स्पर्शै:-अपिष्टाम् iron like to touch, crushed, शब्द:-तयो: प्रहरतो: इभयो:-इव- the sound by their striking, of the elephants like आसीत्-निर्घात-वज्र-परुष- was, the clap of the thunder fierce तल-ताडन-उत्थ: by the fist hit rising In this manner, the human warriors struck their maces. And when they struck each other with their iron like fists, crushed, the striking sounded like the fierce thunder like sound made by the elephants in anger.


तयोरेवं प्रहरतो: समशिक्षाबलौजसो: ।
निर्विशेषमभूद् युद्धमक्षीणजवयोर्नृप ॥३९॥
तयो:-एवम् प्रहरतो: of the two, thus striking,
सम-शिक्षा-बल-ओजसो: equal in training, strength, valour, निर्विशेषम्-अभूत् युद्धम्- undecided became the combat, अक्षीण-जवयो:-नृप of undiminishing force, O King! O King! As the two of them, equal in training, strength, valour, struck, the combat remained undecided, for their undiminished force.


एवं तयोर्महाराज युध्यतो: सप्तविंशति: ।
दिनानि निरगंस्तत्र सुहृद्वन्निशि तिष्ठतो: ॥४०॥
एवम् तयो:-महाराज in this manner, of them, O Great King!
युध्यतो: सप्त-विंशति: fighting, seven twenty दिनानि निरगन्-तत्र days passed, there, सुहृद्वत्-निशि तिष्ठतो: friends like, in the night remaining O Great King! with them fighting, in this manner, twenty seven days passed, and at night they remained as friends.


एकदा मातुलेयं वै प्राह राजन् वृकोदर: ।
न शक्तोऽहं जरासन्धं निर्जेतुं युधि माधव ॥४१॥
एकदा मातुलेयम् वै प्राह one day, to maternal cousin indeed said
राजन् वृकोदर: O King! Bheema, न शक्त:-अहम् जरासन्धम् not capable am I, Jaraasandha निर्जेतुम् युधि माधव to win in the battle, O Maadhava! O King! One day Bheema said to his maternal cousin, Maadhava, that he was not capable to defeat Jaraasandha in the battle.


शत्रोर्जन्ममृती विद्वान् जीवितं च जराकृतम् ।
पार्थमाप्याययन् स्वेन तेजसाचिन्तयत्-हरि: ॥४२॥
शत्रो:-जन्म-मृती विद्वान् of the enemy birth and death knowing,
जीवितम् च जरा-कृतम् the life, and by Jaraa (the demoness) given पार्थम्-आप्याययन् स्वेन to Pritha's son (Bheema) filling with own तेजसा-अचिन्तयत्-हरि: valour, thought Shree Hari Shree Hari knew the secret of the birth and death of Jaraasandha, and how the demoness Jaraa had given him life. He filled Pritha's son Bheema with His own valour, and then thought over the matter.


संचिन्त्यारिवधोपायं भीमस्यामोघदर्शन: ।
दर्शयामास विटपं पाटयन्निव संज्ञया ॥४३॥
संचिन्त्य-अरि-वध-उपायम् having thought the enemy's killing plan,
भीमस्य-अमोघ-दर्शन: for Bheema, of infallible insight, दर्शयामास विटपम् showed the twig पाटयन्-इव संज्ञया splitting like, by signal Krishna had thought out the plan to kill the enemy. He, The Lord of infallible insight, then showed to Bheema by the signal of splitting a twig, as to how to do it.


तद् विज्ञाय महासत्त्वो भीम: प्रहरतां वर: ।
गृहीत्वा पादयो: शत्रुं पातयामास भूतले ॥४४॥
तत् विज्ञाय महासत्त्व: that understanding, the very strong
भीम: प्रहरताम् वर: Bheema, of the strikers the foremost, गृहीत्वा पादयो: शत्रुम् catching hold by the feet, the enemy पातयामास भूतले flung him on the ground The very strong Bheema, the foremost of the strikers, understood the signal given by Krishna, and caught hold of the enemy by the feet and flung him on the ground.


एकं पादं पदाऽऽक्रम्य दोर्भ्यामन्यं प्रगृह्य स: ।
गुदत: पाटयामास शाखामिव महागज: ॥४५॥
एकम् पादम् पदा-आक्रम्य one foot by foot pressing,
दोर्भ्याम्-अन्यम् प्रगृह्य स: with the two arms holding, he गुदत: पाटयामास anus split शाखाम्-इव महागज: a branch like a big elephant Bheema pressed one foot of Jaraasandha by his own foot and with both hands caught hold of his other foot, and pulled him apart splitting him from the anus, just as a big elephant splits a branch.


एकपादोरुवृषणकटिपृष्ठस्तनांसके ।
एकबाह्वक्षिभ्रूकर्णे शकले ददृषु: प्रजा: ॥४६॥
एक-पाद-उरु-वृषण- one foot, thigh, testicle,
कटि-पृष्ठ-स्तन-अंसके waist, back, breast, shoulder, एक-बाहु-अक्षि-भ्रू- one arm, eye, eyebrow, कर्णे शकले ददृषु: प्रजा: ear, in the one part, saw the people The people saw the two parts of Jaraasandha's body, each having one foot, one thigh, one testicle, half the waist, one half of the back, one breast, one arm, one eye, one eyebrow, and one ear.


हाहाकारो महानासीन्निहते मगधेश्वरे ।
पूजयामासतुर्भीमं परिरभ्य जयाच्युतौ ॥४७॥
हाहाकार: महान्-आसीत्- outcry terrible was
निहते मगध-ईश्वरे on the killing of the Magadha king, पूजयामासतु:-भीमम् honoured Bheema परिरभ्य जय-अच्युतौ by embracing, Arjuna and Krishna There was a terrible outcry on the killing of the Magadha king. Krishna and Arjuna honoured Bheema by embracing him.


सहदेवं तत्तनयं भगवान् भूतभावन: ।
अभ्यषिञ्चदमेयात्मा मगधानां पतिं प्रभु: ।
मोचयामास राजन्यान् संरुद्धा मागधेन ये ॥४८॥
सहदेवम् तत्-तनयम् Sahadeva his son
भगवान् भूतभावन: The Lord, of the beings life giver, अभ्यषिञ्चत्-अमेयात्मा coroneted, The Unfathomable Soul मगधानाम् पतिम् प्रभु: as of the Magadha's king, The Almighty, मोचयामास राजन्यान् set free the kings संरुद्धा मागधेन ये captivated by the Magadha king which The Almighty Lord coroneted his son Sahadeva as the king of the Magadha people. He, the life Giver to the beings, The unfathomable Soul, set free the kings who were captivated by the king of Magadha.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे जरसन्धवधो नाम द्विसप्ततितमोऽध्याय: ॥७२॥
Thus ends the seventy-second discourse entitled 'Jaraasandha killed', in the latter half of Book Ten of the great and glorious Bhaagavata-Puraana.